i 

.U33 

v.  2)  0 


THE  HARVARD  ORIENTAL  SERIES 


VOLUME  THIRTY 


<(/ 

HARVARD  ORIENTAL  SERIES 

EDITED 

WITH  THE  COOPERATION  OF  VARIOUS  SCHOLARS 


BY 


CHARLES  ROCKWELL  LANMAN 


Professor  at  Harvard  University;  Honorary  Fellow  of  the  Asiatic  Society  of 
Bengal,  of  France,  of  England,  and  of  Germany;  Corresponding  Member  of  the 
Society  of  Sciences  at  Gottingen,  the  Russian  Academy  of  Sciences,  and  the 
Academie  des  Inscriptions  et  Belles-Lettres  of  the  Institute  of  France 


Volume  Efjtrtp 


CAMBRIDGE,  MASSACHUSETTS 

Karbari)  USmbenSttp  ipresfsi 


1921 


✓ 


BUDDHIST  LEGENDS 

GDranslateb  from  tfje  original  $ali  text  of  tbe 

DHAMMAPADA  COMMENTARY 

BY 

EUGENE  WATSON  BURLINGAME 

Fellow  of  the  American  Academy  of  Arts  and  Sciences;  sometime 
Harrison  Fellow  for  Research,  University  of  Pennsylvania,  and 
Johnston  Scholar  in  Sanskrit,  Johns  Hopkins  University; 

Lecturer  on  Pali  ( 1917-1918 ) in  Yale  University 

¥ 

PART  3:  Translation  of  Books  13  to  26 


CAMBRIDGE,  MASSACHUSETTS 

ilarbarii  ©mbersttp  ipresa 


1921 


Volumes  28  and  29  and  30,  first  issue : 1000  copies  each 
Copyright,  1921,  by  the  Harvard  University  Press 


Composed  on  the  monotype,  and  printed  from  electrotype  plates,  by 
The  University  Press  : John  Wilson  & Son,  Incorporated, 
Cambridge,  Massachusetts,  U.S.A. 


BOOK  XIII.  THE  WORLD,  LOKA  VAGGA 


XIII.  1.  A YOUNG  GIRL  JESTS  WITH  A YOUNG  MONK 1 

One  should  not  follow  a life  of  evil.  This  religious  instruction  was 
given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with  ref- 
erence to  a certain  young  monk.  [161] 

The  story  goes  that  one  day,  early  in  the  morning,  a certain  Elder 
went  with  a young  monk  to  the  house  of  Visakha.  Now  in  the  house 
of  Visakha  there  was  continual  distribution  of  cakes  and  rice-gruel. 
The  Elder,  having  drunk  rice-gruel  there,  provided  a seat  for  the 
young  monk,  and  himself  went  on  to  another  house.  Now  at  that 
time  the  daughter  of  Visakha’s  son  was  acting  for  her  grandmother  in 
ministering  to  the  needs  of  the  monks.  As  she  was  straining  water 
for  the  young  monk,  seeing  the  reflection  of  her  own  face  in  the  water- 
vessel,  she  laughed;  the  young  monk  looked  at  it  and  also  laughed. 

Seeing  him  laughing,  she  said,  “A  cut-head  is  laughing.”  At  that 
the  young  monk  abused  her,  saying,  “You  are  a cut-head,  and  your 
mother  and  father  are  cut-heads  too.”  At  this  she  ran  weeping  into 
her  grandmother’s  kitchen.  “What  is  the  matter,  dear  grand- 
daughter?” She  told  her  grandmother  the  whole  story.  Visakha  im- 
mediately went  to  the  young  monk  and  said  to  him,  “Reverend  Sir, 
be  not  offended.  You  misunderstand  that  remark.  [162]  It  is  an 
expression  of  profound  respect  for  a noble  monk  with  hair  and  nails 
cut  close,  who,  as  he  goes  his  round  for  alms,  holds  in  the  folds  of 
under  and  upper  garments  cut  short  a potsherd  cut  and  broken.” 
The  young  monk  replied,  “Quite  true,  lay  disciple;  you  understand 
that  it  is  in  accordance  with  my  rule  that  the  hair  of  my  head  and  so 
forth  are  cut  short.  But  was  it  proper  for  this  girl  to  insult  me  by 
saying  to  me,  ‘You  are  a cut-head’?”  Visakha  was  unable  to  quiet 
either  the  young  monk  or  the  young  girl. 

At  that  moment  the  Elder  approached  and  asked,  “What  does  this 
mean,  lay  disciple?  ” Having  learned  the  facts,  the  Elder  admonished 
the  young  monk  as  follows,  “Begone,  brother;  that  is  no  insult  to  a 
monk  with  hair  and  nails  and  robes  cut  short,  who  goes  his  round  for 


1 Text:  N iii.  161-163. 


2 


Book  13,  Story  1.  Dhammapada  167  [N.3. 1629- 


alms  with  potsherd  cut  and  broken.  Hold  your  peace.”  “Quite 
true,  Reverend  Sir;  but  why,  instead  of  rebuking  your  own  female 
lay  disciple,  do  you  rebuke  me?  Is  it  to  be  regarded  as  the  proper 
thing  to  insult  a monk  by  saying  to  him,  ‘You  are  a cut-head’?” 
At  that  moment  the  Teacher  approached.  “What  does  this  mean?  ” he 
asked.  Visakha  told  him  the  whole  story,  beginning  at  the  beginning. 

The  Teacher,  perceiving  that  the  young  monk  possessed  the  facul- 
ties requisite  to  attain  the  Fruit  of  Conversion,  thought  to  himself, 
“I  must  follow  up  this  young  monk.”  Therefore  he  said  to  Visakha, 
“But,  Visakha,  is  it  proper  for  your  granddaughter,  merely  because  my 
disciples  go  about  with  hair  and  so  forth  cut  short,  on  that  account  to 
insult  them  by  calling  them  cut-heads?”  The  young  monk  immediately 
sprang  to  his  feet,  and  extending  his  clasped  hands  in  an  attitude  of 
reverent  supplication,  said,  “Reverend  Sir,  you  alone  correctly  under- 
stand this  matter;  neither  our  preceptor  nor  our  eminent  female  lay 
disciple  understands  it  correctly.”  The  Teacher,  perceiving  that  the 
young  monk  was  in  harmony  with  himself,  said,  “An  attitude  of  ridi- 
cule with  reference  to  the  pleasures  of  sense  is  a low  attitude,  and  an 
attitude  that  is  low  one  ought  never  to  take,  nor  should  one  dwell 
together  with  heedlessness.”  So  saying,  he  pronounced  the  following 
Stanza,  [163] 

167.  One  should  not  follow  a life  of  evil,  one  should  not  dwell  together  with  heedless- 
ness. 

One  should  not  follow  false  views,  one  should  not  look  with  high  regard  upon  the 
world. 


XIII.  2.  THE  BUDDHA  VISITS  KAPILA  1 

A man  should  exert  himself.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  at  Banyan  Grove  with  refer- 
ence to  his  own  father. 

For  at  a certain  time  the  Teacher  made  his  first  journey  to  the 
city  Kapila,  and  when  he  arrived  there,  his  kinsmen  came  forth  to 
meet  him  and  to  greet  him.  On  that  occasion,  in  order  to  break  the 
overweening  pride  of  his  kinsfolk,  he  created  by  supernatural  power  a 
cloister  of  jewels  in  mid-air,  and  in  this  cloister  walked  up  and  down 
preaching  the  Law.  The  hearts  of  his  kinsfolk  were  straightway  en- 
dowed with  faith,  and  beginning  with  the  great  king  Suddhodana,  all 


1 Cf.  i.  9 a.  Text:  N iii.  163-165. 


-N.3. 164  25] 


The  Buddha  visits  Kapila 


3 


did  reverence  to  him.  Thereupon  there  fell  upon  the  assemblage  of 
his  kinsfolk  a shower  of  rain,  with  reference  to  which  there  arose  a 
discussion  among  the  multitude.  Said  the  Teacher,  “Monks,  this  is 
not  the  first  time  a shower  of  rain  has  fallen  upon  an  assemblage  of 
my  kinsfolk;  the  same  thing  happened  in  a previous  state  of  existence 
also.”  [164]  So  saying,  he  related  the  Vessantara  Jataka.1  Having 
heard  him  preach  the  Law,  his  kinsfolk  departed,  not  even  one  extend- 
ing an  invitation  to  the  Teacher.  Likewise  the  king,  although  the 
thought  occurred  to  him,  “If  my  son  does  not  come  to  my  house, 
where  will  he  go?”  went  home  without  inviting  him.  When  he 
reached  the  royal  residence,  however,  he  caused  rice-gruel  and  other 
kinds  of  food  to  be  prepared  for  twenty  thousand  monks,  and  like- 
wise seats  to  be  provided  for  them. 

On  the  following  day,  as  the  Teacher  entered  the  city  to  receive 
alms,  he  considered  within  himself,  “Did  the  Buddhas  of  the  past, 
upon  entering  the  city  of  their  father,  straightway  enter  the  house  of 
their  kinsfolk,  or  did  they  go  from  house  to  house  in  regular  order 
receiving  alms?”  Perceiving  that  they  always  went  from  house  to 
house,  the  Teacher  likewise  began  at  the  first  house  and  went  from 
house  to  house  receiving  alms.  They  brought  word  of  this  to  the  king. 
The  king  went  quickly  out  of  his  residence,  adjusting  his  cloak  as  he 
went,  and  prostrating  himself  before  the  Teacher,  said,  “Son,  why  do 
you  mortify  me?  I am  overwhelmed  with  shame  to  see  you  going 
from  house  to  house  receiving  alms.  In  this  very  city  it  would  be  im- 
proper for  you  to  go  from  house  to  house  in  a golden  litter  receiving 
alms.  Why  do  you  put  me  to  shame? ” “Great  king,  I am  not  putting 
you  to  shame;  I am  merely  keeping  up  the  tradition  of  my  lineage.” 
“But,  my  dear  son,  is  it  a tradition  of  my  lineage  to  gain  a livelihood 
by  going  from  house  to  house  receiving  alms?”  “No,  great  king,  that 
is  not  a tradition  of  your  lineage.  But  it  is  a tradition  of  my  lineage, 
for  countless  thousands  of  Buddhas  have  gone  from  house  to  house* 
receiving  alms,  and  have  so  gained  their  sustenance.”  So  saying,  he 
preached  the  Lawr  by  pronouncing  the  following  Stanzas, 

168.  A man  should  exert  liimself,  and  should  not  live  the  life  of  Heedlessness. 

A man  should  live  righteously;  for  by  living  righteously 

A man  rests  happily,  both  in  this  world  and  in  the  next. 

169.  A man  should  live  righteously,  not  unrighteously; 

For  by  living  righteously  a man  rests  happily,  both  in  this  world  and  in  the 
next. 


1 Jataka  547:  vi.  479-593. 


4 


Book  13,  Story  3.  Dhammapada  170  [N.3.i65is- 


At  the  conclusion  of  the  lesson  the  king  was  established  in  the 
Fruit  of  Conversion;  the  assembled  company  also  profited  by  the 
lesson. 


XIII.  3.  FIVE  HUNDRED  MONKS  ATTAIN  INSIGHT 1 

As  a bubble.  This  religious  instruction  was  given  by  the  Teacher 
while  he  was  in  residence  at  Jetavana  with  reference  to  five  hundred 
monks  who  obtained  Insight.  [165] 

It  appears  that  five  hundred  monks  obtained  a Subject  of  Medita- 
tion from  the  Teacher,  retired  to  the  forest,  and  devoted  themselves 
to  meditation.  But  although  they  strove  and  struggled  with  might 
and  main,  they  were  unable  to  develop  Specific  Attainment.  There- 
upon they  thought  to  themselves,  “We  will  obtain  a Subject  of  Medi- 
tation better  suited  to  our  needs.”  With  this  thought  in  mind,  they 
set  out  to  return  to  the  Teacher.  On  the  way  they  saw  a mirage. 
Concentrating  their  attention  on  the  mirage,  they  developed  Specific 
Attainment.  [166]  The  moment  they  entered  the  precincts  of  the 
monastery,  it  began  to  rain.  Standing  here  and  there  on  the  terraces, 
they  watched  the  bubbles  formed  by  the  force  of  the  downpour,  rising 
and  bursting.  Thereupon  the  following  thought  occurred  to  them, 
“Even  as  a bubble,  so  also  does  this  personality  of  ours  rise  and 
burst.”  Immediately  they  concentrated  their  attention  on  this 
thought.  The  Teacher,  sitting  in  the  Perfumed  Chamber,  sent  forth 
a luminous  image  of  himself,  and  as  it  were  looking  into  the  faces  of 
those  monks,  spoke  with  them,  pronouncing  the  following  Stanza, 

170.  As  a bubble,  as  a mirage,  so  should  one  view  the  world; 

If  a man  so  look  upon  the  world,  the  King  of  Death  sees  him  not. 

At  the  conclusion  of  the  lesson  those  monks,  even  in  the  place 
wherein  they  stood,  attained  Arahatship. 


XIII.  4.  PRINCE  ABHAYA  LOSES  HIS  NAUTCH-GIRL 2 

Come,  look  upon  this  world.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  at  Veluvana  with  reference 
to  Prince  Abhaya. 

1 Cf.  story  iv.  2.  Text:  N iii.  165-166. 

2 Cf.  the  similar  story  of  Santati,  x.  9.  Text:  N iii.  166-167. 


-N. 3. 1687] 


Prince  Abhaya  loses  his  nautch-girl 


5 


The  story  goes  that  Prince  Abhaya  suppressed  an  uprising  on  the 
frontier,  which  so  pleased  his  father  Bimbisara  that  when  the  prince 
returned,  the  King  gave  him  a nautch-girl  skilled  in  dancing  and  sing- 
ing, [167]  and  conferred  the  kingdom  on  him  for  seven  days. 
Accordingly  for  seven  days  the  prince  did  not  leave  the  house,  but  re- 
mained within  enjoying  the  splendor  of  majesty.  On  the  eighth  day 
he  went  to  the  bathing-place  on  the  river  and  bathed.  Having  so 
done,  he  entered  his  pleasure  garden,  sat  down,  like  Santati  the 
king’s  minister,  and  watched  that  nautch-girl  dance  and  sing.  As 
soon,  however,  as  that  nautch-girl  began  to  dance  and  sing,  at  that 
moment,  just  as  in  the  case  of  the  nautch-girl  belonging  to  Santati 
the  king’s  minister,  cutting  pains  arose  within  her,  and  then  and  there 
she  died. 

Prince  Abhaya  was  overwhelmed  with  sorrow  at  the  death  of 
his  nautch-girl.  Immediately  the  thought  came  to  him,  “With  the 
single  exception  of  the  Teacher,  there  is  no  one  who  can  extinguish 
this  my  sorrow.”  So  he  approached  the  Teacher  and  said  to  him, 
“Reverend  Sir,  extinguish  my  sorrow.”  The  Teacher  comforted  him 
by  saying,  “Prince,  in  the  round  of  existences  without  conceivable 
beginning,  there  is  no  counting  the  number  of  times  this  nautch-girl 
has  died  in  this  manner,  and  no  measuring  the  tears  you  have  shed  as 
you  have  wept  over  her.”  Observing  that  the  prince’s  grief  was  as- 
suaged by  the  lesson,  he  said,  “Prince,  do  not  grieve;  only  simple- 
minded  folk  allow  themselves  to  sink  in  the  sea  of  grief.”  So  saying, 
he  pronounced  the  following  Stanza, 

171.  Come,  look  upon  this  world;  it  resembles  the  gaudy  chariot  of  a king; 

In  it  simpletons  sink  down,  but  the  discerning  cherish  no  attachment  for  it. 


XIII.  5.  THE  MONK  WITH  A BROOM 1 

He  who,  heedless  before.  This  religious  instruction  was  given  by 
the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to 
Elder  Sammunjani.  [168] 

Elder  Sammunjani,  it  appears,  went  about  sweeping  continually, 
both  in  the  morning  and  in  the  afternoon,  taking  no  account  what- 
ever of  the  time.  One  day  he  took  his  broom,  went  to  the  cell  where 
Elder  Revata  spent  the  day,  and  found  him  sitting  there  as  usual. 
Thereupon  he  thought  to  himself,  “This  great  idler  enjoys  the  pious 


1 Text:  N iii.  168-169. 


6 


Bool r 13,  Story  5.  Dhammapada  172  [N. 3. 1687- 


offerings  of  the  faithful,  and  then  returns  and  sits  in  his  cell.  Why 
should  he  not  take  a broom  and  sweep  at  least  one  room?”  Elder 
Revata  thought  to  himself,  “I  will  give  him  an  admonition.”  So  he 
said  to  him,  “Come  here,  brother.”  “What  is  it,  Reverend  Sir?” 
“Go  and  bathe  and  then  return  to  me.”  Elder  Sammunjani  did  so. 

On  his  return  he  seated  himself  respectfully  beside  Elder  Revata, 
who  thereupon  admonished  him  as  follows,  “Brother,  a monk  ought 
not  to  go  about  sweeping  all  the  time.  Early  in  the  morning  he  should 
of  course  sweep  the  rooms,  and  then  he  should  go  forth  for  alms. 
Returning  from  his  alms-pilgrimage,  he  should  enter  the  monastery, 
seat  himself  either  in  the  night-quarters  or  in  the  day-quarters,  and 
rehearse  the  Thirty-two  Constituent  Parts  of  the  Body,  grasping  firmly 
the  thought  of  the  perishableness  of  the  body.  In  the  evening  he  should 
rise  from  his  seat  and  sweep  the  rooms  again.  But  he  should  not  spend 
the  whole  day  sweeping;  rather  should  he  allow  himself  a certain 
amount  of  leisure.”  Elder  Sammunjani  adhered  scrupulously  to  the 
admonition  of  Elder  Revata,  and  in  no  long  tune  attained  Arahatship. 

After  that,  however,  all  the  rooms  remained  full  of  rubbish. 
Therefore  the  monks  said  to  Elder  Sammunjani,  “Brother,  all  the 
rooms  remain  full  of  rubbish;  why  do  you  not  sweep  them?”  “Rev- 
erend Sirs,  I used  to  do  that  in  the  days  when  I was  heedless;  now, 
however,  I have  become  heedful.”  The  monks  reported  the  matter 
to  the  Teacher,  saying,  “This  Elder  does  one  thing  and  says  another.” 
But  the  Teacher  replied,  “Monks,  my  son  the  Elder  spoke  the  truth; 
formerly,  in  the  days  of  his  heedlessness,  my  son  spent  the  whole 
time  sweeping,  but  now  he  spends  his  time  in  the  enjoyment  of  the 
bliss  of  the  Paths  and  the  Fruits,  and  therefore  sweeps  no  more.” 
So  saying,  he  pronounced  the  following  Stanza,  [169] 

172.  He  who,  heedless  before,  heedless  is  no  more. 

Illumines  this  world  as  does  the  moon  freed  from  a cloud. 


XIII.  6.  CONVERSION  OF  THE  ROBBER  FINGER- 

GARLAND  1 

He  whose  past  misdeeds.  This  religious  instruction  was  given  by 
the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to 
Elder  Finger-Garland,  Angulimala. 

1 Majjhima,  86:  ii.  97-10.5.  Cf.  Hardy,  Manual  of  Buddhism,  pp.  257-261;  and 
Chavannes,  Cinq  cents  Contes  et  Apologues,  41:  i.  143-154. 


-M.ii.982s]  Conversion  of  the  robber  Finger-garland 


7 


Thus  have  I heard:  Once  upon  a time  the  Exalted  One  was  in 
residence  in  Savatthi,  at  Jetavana,  in  Anathapindika’s  Grove.  Now 
at  that  time  there  lived  in  the  realm  of  King  Pasenadi  Kosala  a robber 
named  Finger-Garland,  Angulimala.  He  was  cruel,  red-handed,  given 
to  killing  and  slaying,  devoid  of  compassion  for  all  living  beings. 
He  wrought  such  havoc  with  villages  that  villages  they  were  no  more, 
[M.  ii.  98]  such  havoc  with  towns  that  towns  they  were  no  more, 
such  havoc  with  districts,  that  districts  they  were  no  more.  He 
killed  man  after  man,  and  wore  a garland  made  of  their  fingers. 

Now  one  morning  the  Exalted  One  put  on  his  undergarment,  took 
bowl  and  robe,  and  entered  Savatthi  for  alms.  Having  made  his 
round  for  alms  in  Savatthi,  he  returned  from  his  round;  and  after 
eating  his  breakfast,  put  his  lodgings  in  order,  took  bowl  and  robe, 
and  struck  into  the  highway  where  lurked  the  robber  Angulimala. 
Cowherds,  herdsmen,  and  farmers  ran  up  and  saw  the  Exalted  One 
strike  into  the  highway  where  lurked  the  robber  Angulimala,  and  see- 
ing him,  addressed  the  Exalted  One  as  follows: 

“Monk,  strike  not  into  this  road.  On  this  road,  monk,  lurks  a 
robber  named  Angulimala.  He  is  cruel,  red-handed,  given  to  killing 
and  slaying,  devoid  of  compassion  for  all  living  beings.  He  has 
wrought  such  havoc  with  villages  that  villages  they  are  no  more, 
such  havoc  with  towns  that  towns  they  are  no  more,  such  havoc  with 
districts  that  districts  they  are  no  more.  He  kills  man  after  man  and 
wears  a garland  made  of  their  fingers.  For,  monk,  many  a time  ten 
men,  or  twenty  men,  or  thirty  men,  or  forty  men  band  themselves 
together  and  strike  into  this  road,  and  all  of  them  perish  at  the  hands 
of  the  robber  Angulimala.”  In  spite  of  their  warning  the  Exalted 
One  continued  on  his  way  in  silence. 

Again  the  second  time  cowherds,  herdsmen,  and  farmers  ran  up 
and  addressed  the  Exalted  One  as  follows:  “Monk,  strike  not  into 
this  road  . . . and  all  of  them  perish  at  the  hands  of  the  robber 
Angulimala.”  Tlie  Exalted  One  a second  time  continued  on  his  way 
in  silence. 

Again,  the  third  time  cowherds,  herdsmen,  and  farmers  ran  up 
and  addressed  the  Exalted  One  as  follows:  “Monk,  strike  not  into 
this  road  . . . and  all  of  them  perish  at  the  hands  of  the  robber 
Angulimala.”  The  Exalted  One  a third  time  continued  on  his  way  in 
silence. 

Now  the  robber  Angulimala  saw  the  Exalted  One  approaching 
from  afar.  When  he  saw  him,  the  following  thought  occurred  to 


8 


Book  13,  Story  6.  Dhammapada  173  [M.h.9828- 


him:  “ How  wonderful ! How  marvelous!  For  many  a time  ten  men, 
or  twenty  men,  or  thirty  men,  or  forty  men  band  themselves  together 
[M.  ii.  99]  and  strike  into  this  road,  and  all  of  them  perish  at  my  hands. 
But  here  is  a monk  approaching  alone,  without  a single  companion,  as  if 
he  had  conquered,  methinks.  Suppose  now  I were  to  deprive  this  monk 
of  life!  ” So  the  robber  Angulimala  took  sword  and  shield,  girded  him- 
self with  bow  and  quiver,  and  followed  close  behind  the  Exalted  One. 

Then  did  the  Exalted  One  effect  such  an  exercise  of  supernatural 
power  that  although  the  robber  Angulimala  hurried  with  all  his  might, 
and  the  Exalted  One  walked  at  his  usual  gait,  the  robber  Angulimala 
was  unable  to  catch  up  with  the  Exalted  One.  Then  to  the  rob- 
ber Angulimala  occurred  the  following  thought:  “How  wonderful! 
how  marvelous!  Heretofore  I have  overtaken  and  caught  an  ele- 
phant, even  when  running;  I have  overtaken  and  caught  a horse, 
even  when  running;  I have  overtaken  and  caught  a chariot,  even 
when  running;  I have  overtaken  and  caught  a deer,  even  when  run- 
ning. But  although  I am  hurrying  with  all  my  might  and  this  monk 
is  walking  at  his  usual  gait,  I am  unable  to  catch  up  with  him.” 
Accordingly  Angulimala  stood  still  and  said  to  the  Exalted  One, 
“Stand  still,  monk!  stand  still,  monk!”  “I  stand  still,  Angulimala. 
Do  you  also  stand  still!” 

Then  to  the  robber  Angulimala  occurred  the  following  thought: 
“These  hermits  of  the  Sakiya  prince  speak  the  truth,  utter  the  truth. 
But  this  monksays,even  in  the  actof  walking,  ‘I  stand  still,  Angulimala. 
Do  you  also  stand  still!’  Suppose  now  I were  to  ask  this  monk  a 
question!”  Accordingly  the  robber  Angulimala  addressed  the  Exalted 
One  with  a Stanza, 

Even  as  you  walk,  monk,  you  say,  “I  stand  still,” 

And  to  me  who  stand  still  you  say,  “You  stand  not  still.” 

Therefore,  monk,  I ask  you  this  question: 

“How  stand  you  still,  and  I stand  not  still?” 

I stand  steadfast,  Angulimala,  evermore; 

For  I am  merciful  to  all  living  beings. 

But  you  are  merciless  to  living  beings. 

Therefore  I stand  still  and  you  stand  not  still.  [M.  ii.  100] 

Long  have  I revered  the  monk,  the  mighty  sage,  who  has  entered  the  great  forest. 
Therefore,  having  heard  your  Stanza  on  the  Law,  I will  renounce  evil  deeds  forever. 

So  saying,  the  robber  flung  sword  and  weapon  over  the  abyss,  down  the  precipice, 
into  the  chasm. 

The  robber  bowed  before  the  feet  of  the  Happy  One,  and  then  and  there  requested  to 
be  admitted  to  the  Order. 


9 


— M.ii.ioiu]  Conversion  of  the  robber  Finger-garland 

Compassionate  is  the  Buddha,  the  mighty  sage  who  is  the  Teacher  of  the  world  of 
men  and  the  Worlds  of  the  Gods. 

“Come,  monk!”  straightway  said  he  to  the  robber;  and  this  alone  sufficed  to  make 
him  a monk. 


Now  the  Exalted  One  set  out  on  a journey  to  Savatthi  with  the 
Venerable  Angulimala  as  attendant  monk,  and  after  journeying  from 
place  to  place,  arrived  in  due  course  at  Savatthi.  And  there  did  the 
Exalted  One  take  up  his  residence,  in  Savatthi,  at  Jetavana,  in  Anatha- 
pindika’s  Grove.  Now  at  that  time  a great  multitude  assembled  at 
the  gate  of  the  palace  of  King  Pasenadi  Kosala  and  raised  a hue 
and  cry:  “Your  majesty,  there  is  a robber  in  your  kingdom,  named 
Angulimala.  He  is  bloodthirsty,  red-handed,  given  to  killing  and 
slaying,  devoid  of  compassion  for  all  living  beings.  He  has  wrought 
such  havoc  with  villages  that  villages  they  are  no  more,  such  havoc 
with  towns  that  towns  they  are  no  more,  such  havoc  with  districts 
that  districts  they  are  no  more.  He  kills  man  after  man,  and  wears 
a garland  made  of  their  fingers.  Let  your  majesty  subdue  him.” 

Then  did  King  Pasenadi  Kosala  set  out  from  Savatthi  early  in 
the  day  with  five  hundred  horses  and  proceed  in  the  direction  of  the 
Grove.  Proceeding  in  his  carriage  as  far  as  the  road  was  passable 
for  a carriage,  he  alighted  from  his  carriage,  and  proceeding  on  foot, 
drew  near  to  the  place  where  the  Exalted  One  was.  And  having 
drawn  near,  [M.  ii.  101]  he  saluted  the  Exalted  One  and  sat  down 
respectfully  on  one  side.  And  as  King  Pasenadi  Kosala  sat  there 
respectfully  on  one  side,  the  Exalted  One  addressed  him  as  follows: 
“What  is  it  that  troubles  you,  mighty  king?  Is  King  Seniva  Bimbisara 
of  Magadha  provoked  at  you?  Or  the  Licchavi  princes  of  Vesali? 
Or  some  other  of  your  royal  adversaries?” 

“No,  Reverend  Sir,  King  Seniya  Bimbisara  of  Magadha  is  not 
provoked  at  me.  Nor  the  Licchavi  princes  of  Vesali.  Nor  any  other 
of  my  royal  adversaries.  Reverend  Sir,  there  is  a robber  named 
Angulimala  in  my  kingdom.  He  is  bloodthirsty,  red-handed,  given  to 
killing  and  slaying,  devoid  of  compassion  for  all  living  beings.  He 
has  wrought  such  havoc  with  villages  that  villages  they  are  no  more, 
such  havoc  with  towns  that  towns  they  are  no  more,  such  havoc  with 
districts  that  districts  they  are  no  more.  He  kills  man  after  man, 
and  wears  a garland  made  of  their  fingers.  And,  Reverend  Sir,  I 
cannot  subdue  him.” 

“But,  mighty  king,  suppose  you  were  to  see  Angulimala  with 
his  hair  and  his  beard  shaven,  clad  in  yellow  robes,  retired  from  the 


10 


Book  13,  Story  6.  Dhammapada  173  [M.h.ioih- 


house-life  to  the  houseless  life,  abstaining  from  the  taking  of  life, 
abstaining  from  the  taking  of  that  which  is  not  given,  abstaining  from 
the  uttering  of  falsehood,  eating  but  one  meal  a day,  living  the  life 
of  chastity,  living  the  life  of  virtue,  living  the  life  of  righteousness; 
what  then  should  you  do  to  him?” 

‘‘Reverend  Sir,  we  should  salute  him,  we  should  rise  to  greet 
him,  we  should  invite  him  to  occupy  a seat,  we  should  ask  for  the 
privilege  of  supplying  him  with  robes,  food,  lodging,  and  medicine. 
We  should  provide  protection,  defense,  and  keeping  for  him  according 
to  the  Law.  But,  Reverend  Sir,  how  is  it  possible  that  one  so  wicked, 
one  so  utterly  devoted  to  evil  ways,  should  become  so  perfectly 
restrained  by  the  precepts  of  morality?” 

Now  at  that  time  the  Venerable  Angulimala  was  sitting  not  far 
from  the  Exalted  One.  Then  did  the  Exalted  One  stretch  forth  his 
right  arm  and  address  King  Pasenadi  Kosala  as  follows:  “This, 
mighty  king,  is  Angulimala!” 

Then  was  King  Pasenadi  Kosala  stricken  with  fear,  his  limbs 
trembled,  and  his  hair  stood  on  end.  Now  when  the  Exalted  One 
perceived  that  King  Pasenadi  Kosala  was  stricken  with  fear,  that 
his  limbs  trembled,  and  that  his  hair  stood  on  end,  he  addressed  King 
Pasenadi  Kosala  as  follows:  “Fear  not,  great  king;  fear  not,  great 
king;  you  have  nothing  to  fear  from  him.”  Thereupon,  whereas 
before  King  Pasenadi  had  been  stricken  with  fear,  [M.  ii.  102]  his 
limbs  trembled,  and  his  hair  stood  on  end,  straightway  his  agitation 
subsided.  Then  did  King  Pasenadi  Kosala  draw  near  to  the  place 
where  sat  Venerable  Angulimala,  and  having  drawn  near,  addressed 
the  Venerable  Angulimala  as  follows:  “Reverend  Sir,  is  not  this  our 
noble  Elder  Angulimala?”  “Even  so,  mighty  king.”  “Of  what 
clan,  Reverend  Sir,  is  our  noble  Elder’s  father?  Of  what  clan  is  his 
mother?”  “My  father,  mighty  king,  is  a Gagga;  my  mother  is  a 
Mantanl.” 

“Reverend  Sir,  may  it  please  my  noble  Elder  Gagga,  son  of  Man- 
tanl: I shall  exert  myself  to  the  utmost  to  provide  for  my  noble  Elder 
Gagga,  son  of  Mantanl,  robes,  food,  lodging,  and  medicine.”  Now  at 
that  time  the  Venerable  Angulimala  had  adopted  the  practices  known 
as  the  forest-practice,  the  alms-practice,  the  refuse-rag-practice,  and 
the  three-robe-practice.  Accordingly  the  Venerable  Angulimala  an- 
swered King  Pasenadi  Kosala  as  follows:  “Enough,  mighty  king! 
My  set  of  three  robes  is  complete.” 

Then  did  King  Pasenadi  Kosala  draw  near  to  the  place  where  sat 


-M.ii. i03io]  Conversion  of  the  robber  Finger -garland 


11 


the  Exalted  One,  and  having  drawn  near,  he  saluted  the  Exalted  One 
and  sat  down  respectfully  on  one  side.  And  sitting  thus  on  one  side, 
King  Pasenadi  Kosala  addressed  the  Exalted  One  as  follows:  “It 
is  wonderful,  Reverend  Sir!  it  is  marvelous,  Reverend  Sir!  how  the 
Exalted  One  is  the  subduer  of  the  unsubdued,  the  calmer  of  the 
uncalmed,  the  extinguisher  of  the  unextinguished!  For,  Reverend 
Sir,  the  Exalted  One  has  subdued  even  without  the  rod,  even  without 
the  sword,  him  whom  we  ourselves  were  unable  to  subdue  even  with 
the  rod,  even  with  the  sword!  But  now,  Reverend  Sir,  we  must  be 
going,  for  we  have  many  things  to  do,  many  things  to  attend  to.” 
“As  you  please,  mighty  king!”  Then  did  King  Pasenadi  Kosala 
rise  from  his  seat,  salute  the  Exalted  One,  encircle  him  sunwise,  and 
depart. 

Now  one  morning  the  Venerable  Angulimala  put  on  his  under- 
garment, took  bowl  and  robe,  and  entered  Savatthi  for  alms.  And  as 
the  Venerable  Angulimala  made  his  unbroken  round  of  Savatthi 
from  house  to  house,  he  saw  a certain  woman  in  the  throes  and  agonies 
of  childbirth.  When  he  saw  her,  [M.  ii.  103]  the  following  thought 
occurred  to  him:  “Alas,  how  living  beings  suffer!  Alas,  how  living 
beings  suffer!” 

Now  when  the  Venerable  Angulimala  had  made  his  round  for  alms 
in  Savatthi,  he  returned  from  his  round,  and  after  eating  his  break- 
fast, drew  near  to  the  place  where  sat  the  Exalted  One.  And  having 
drawn  near,  he  saluted  the  Exalted  One  and  sat  down  respectfully  on 
one  side.  Now  as  the  Venerable  Angulimala  sat  respectfully  on  one 
side,  he  addressed  the  Exalted  One  as  follows:  “This  very  morning, 
Reverend  Sir,  I put  on  my  undergarment,  took  bowl  and  robe,  and 
entered  Savatthi  for  alms.  And  as  I made  my  unbroken  round  of 
Savatthi  from  house  to  house,  I saw  a certain  woman  in  the  throes 
and  agonies  of  childbirth.  And  when  I saw  her,  the  following  thought 
occurred  to  me:  ‘Alas,  how  living  beings  suffer!  Alas,  how  living 
beings  suffer!’” 

“Well  then,  Angulimala,  draw  near  to  Savatthi,  and  having  drawn 
near,  address  that  woman  as  follows:  ‘Sister,  from  the  day  I was 
born,  I am  not  conscious  of  having  deliberately  deprived  any  living 
being  of  life.  If  this  be  true,  may  health  be  to  you,  health  to  your 
unborn  child.’”  “But,  Reverend  Sir,  that  would  be  a deliberate 
falsehood;  for,  Reverend  Sir,  I have  deliberately  deprived  a great 
many  living  beings  of  life.”  “Well  then,  Angulimala,  draw  near  to 
Savatthi,  and  having  drawn  near,  address  that  woman  as  follows: 


12 


Book  13,  Story  6.  Dhammapada  173  [M.ii.i03u>- 


‘ Sister,  from  the  day  I was  born  of  the  Noble  Birth,  I am  not  conscious 
of  having  deliberately  deprived  any  living  being  of  life.  If  this  be 
true,  may  health  be  to  you,  health  to  your  unborn  child.’” 

“Very  well,”  replied  the  Venerable  Angulimala.  And  obeying 
the  command  of  the  Exalted  One,  the  Venerable  Angulimala  drew 
near  to  Savatthi,  and  having  drawn  near,  addressed  that  woman  as 
follows:  “Sister,  from  the  day  I was  born  of  the  Noble  Birth,  I am 
not  conscious  of  having  deliberately  deprived  any  living  being  of  life. 
If  this  be  true,  may  health  be  to  you,  health  to  your  unborn  child.” 
Straightway  there  was  health  to  that  woman,  health  to  her  unborn 
child.1 

Now  the  Venerable  Angulimala,  living  in  solitude,  withdrawn  from 
the  world,  heedful,  ardent,  resolute,  in  no  long  time,  even  in  this  life, 
himself  abode  in  the  knowledge,  realization,  and  attainment  of  that 
supreme  goal  of  the  holy  life  for  the  sake  of  which  goodly  youths 
retire  once  and  for  all  from  the  house-life  to  the  houseless  life.  This 
did  he  know:  “Birth  is  at  an  end,  lived  is  the  holy  life,  duty  is  done: 
I am  no  more  for  this  world.”  [M.  ii.  104]  Thus  was  the  Venerable 
Angulimala  numbered  among  the  Arahats. 

Now  one  morning  the  Venerable  Angulimala  put  on  his  undergar- 
ment, took  bowl  and  robe,  and  entered  Savatthi  for  alms.  At  that 
time  one  man  threw  a clod  of  earth  and  hit  the  Venerable  Angulimala’s 
body,  another  man  threw  a stick  and  hit  the  Venerable  Angulimala’s 
body,  another  man  threw  a stone  and  hit  the  Venerable  Angulimala’s 
body.  Then  did  the  Venerable  Angulimala,  with  broken  head,  stream- 
ing with  blood,  with  broken  bowl,  with  mantle  rent,  draw  near  to 
the  place  where  sat  the  Exalted  One.  The  Exalted  One  saw  the 
Venerable  Angulimala  approaching  from  afar;  and  seeing  him,  ad- 
dressed the  Venerable  Angulimala  as  follows:  “Endure,  Brahman! 
Endure,  Brahman!  Brahman,  you  are  suffering  in  this  present  world 
the  fruit  of  evil  deeds,  in  consequence  of  which  you  might  have  been 
tormented  in  Hell  for  many  years,  for  many  hundreds  of  years,  for 
many  thousands  of  years!” 

Now  the  Venerable  Angulimala,  living  in  solitude,  living  in  seclu- 
sion, experiencing  the  Bliss  of  Release,  breathed  forth  at  that  time  the 
following  Solemn  Utterances: 

1 Cf.  Dhammapada  Commentary,  xxvi.  31:  iv.  192-194;  Jataka  100:  i.  407-408; 
and  Udana,  ii.  8:  15-18.  For  a discussion  of  this  charm,  see  my  paper,  The  Act  of  Truth 
(Saccakiriya) ; a Hindu  Spell  and  its  Employment  as  a Psychic  Motif  in  Hindu  Fiction, 
JRAS.,  1917,  429-467.  For  other  occurrences  of  the  charm,  see  vi.  4 b and  xvii.  3 b. 


-M.ii.  10524]  Conversion  of  the  robber  Finger-garland, 


13 


172.  He  who,  heedless  before,  heedless  is  no  more. 

Illumines  this  world  as  does  the  moon  freed  from  a cloud. 

173.  He  whose  past  misdeeds  are  covered  by  good  deeds. 

Illumines  this  world  as  does  the  moon  freed  from  a cloud. 

382.  The  monk  who,  while  still  young,  devotes  himself  to  the  Religion  of  the 
Buddha, 

Illumines  this  world  as  does  the  moon  freed  from  a cloud. 

Let  my  foes  give  ear  to  the  preaching  of  the  Law, 

Let  my  foes  devote  themselves  to  the  religion  of  the  Buddha, 

Let  my  foes  cultivate  those  good  men 

Who  take  upon  themselves  only  the  Law.  [M.  ii.  105] 

Let  my  foes  hear  the  Law  from  those  that  preach  patience. 

From  those  that  extol  the  cherishing  not  of  ill-will; 

And  unto  it  in  time  let  them  conform. 

Of  a surety  no  such  man  will  do  me  harm,  nor  yet  harm  any  other; 

He  will  attain  Sublime  Tranquillity,  he  will  protect  all  living  beings. 

80.  Ditch-diggers  lead  the  water,  arrow-makers  straighten  their  shafts. 

Carpenters  straighten  the  wood,  wise  men  control  themselves. 

There  are  some  that  subdue  with  the  rod,  or  with  hooks  and  whips; 

But  I was  subdued  without  the  rod,  without  the  sword,  by  the  Buddha  himself. 

“Injurer”  was  my  name  of  yore,  in  the  days  when  I wrought  injury; 

But  now  I am  truly  named  “Non-Injurer  ”;  no  living  being  do  I injure. 

A robber  was  I in  days  of  yore,  Aiigulimala  my  name. 

Borne  on  by  a mighty  flood,  I sought  refuge  in  the  Buddha. 

Red-handed  was  I in  days  of  yore,  Aiigulimala  my  name. 

Behold ! I have  sought  refuge  in  the  Buddha. 

The  Eye  of  Existence  has  been  torn  from  its  sockets. 

Having  done  many  evil  deeds  which  lead  to  Hell, 

I have  been  touched  by  the  fruit  thereof.  Now,  free  from  debt,  I eat  my  food. 

26.  Simpletons,  folk  of  little  intelligence,  are  given  to  heedlessness. 

But  the  man  of  intelligence  preserves  heedfulness  as  his  most  precious  treasure. 

27.  Abandon  not  yourselves  to  heedlessness,  nor  to  the  lusts  of  the  flesh  and  the 

pleasures  of  sense. 

For  he  that  is  heedful  and  faithful  in  the  Practice  of  Meditation  shall  attain  great 
happiness. 

Welcome,  not  im welcome,  was  the  counsel  which  I followed;  not  ill-advised  was  I. 

Of  all  the  states  which  have  fallen  to  my  lot  I have  entered  into  that  which  is  the 
best. 

Welcome,  not  unwelcome,  was  the  counsel  which  I followed;  not  ill-advised  was  I. 

I have  attained  Threefold  Knowledge,  I have  kept  the  commandment  of  the 
Buddha.  [End  of  Aiigulimala  Sutta] 


14 


Book  13,  Story  7.  Dhammapada  171+  [N .3. 169*2- 

[Dh.  cm.  iii.  16922]  When  the  Venerable  Angulimala  had  breathed 
forth  these  Solemn  Utterances,  he  straightway  passed  into  that  mode 
of  Nibbana  in  which  no  trace  of  the  elements  of  being  remain.  There- 
upon the  monks  began  a discussion  in  the  Hall  of  Truth,  saying, 
“Brethren,  where  has  the  Elder  been  reborn?”  At  that  moment  the 
Teacher  drew  near.  “Monks,”  said  he,  “what  is  the  subject  that 
engages  your  attention  now  as  you  sit  here  all  gathered  together?” 
[170]  “ Reverend  Sir,”  replied  the  monks,  “we  were  discussing  the 
place  of  rebirth  of  the  Elder  Angulimala.”  “ Monks,”  said  the  Teacher, 
“my  son  has  passed  into  Nibbana.”  “What,  Reverend  Sir!  Passed 
into  Nibbana  after  murdering  all  those  men!”  “Yes,  monks.  In 
times  past,  because  he  lacked  a good  counselor,  he  committed  all 
these  evil  deeds.  But  afterwards,  when  he  obtained  the  support  of 
a good  counselor,  he  adopted  the  life  of  heedfulness.  Even  thus  did 
he  cover  his  past  misdeeds  with  good  deeds.”  So  saying,  he  pronounced 
the  following  Stanza, 

173.  He  whose  past  misdeeds  are  covered  by  good  deeds, 

Illumines  this  world  as  does  the  moon  freed  from  a cloud. 


Xin.  7.  THE  WEAVER’S  DAUGHTER1 

Blind  is  this  world.  This  religious  instruction  was  given  by  the 
Teacher  while  he  was  in  residence  at  Aggalava  Shrine  with  refer- 
ence to  a certain  weaver’s  daughter. 

For  one  day,  when  the  Teacher  came  to  Alavi,  the  residents  of 
Ajavi  invited  him  to  a meal  and  gave  alms.  At  the  end  of  the  meal 
the  Teacher  returned  thanks,  saying,  “Practice  meditation  on  death, 
saying  to  yourselves,  ‘Uncertain  is  my  life.  Certain  is  my  death. 
I shall  surely  die.  Death  will  be  the  termination  of  my  life.  Life  is 
unstable.  Death  is  sure.’  [171]  For  they  that  have  not  practiced 
meditation  on  death  will  tremble  and  fear  when  their  last  hour  cometh, 
and  will  die  screaming  screams  of  terror,  even  as  a man  who  having  no 
stick  with  him,  on  seeing  a snake,  is  stricken  with  fear.  But  they  that 
have  practiced  meditation  on  death  will  have  no  fear  when  their  last 
hour  cometh,  but  will  be  like  a steadfast  man  who,  seeing  a snake  even 
afar  off,  taketh  it  up  with  his  stick  and  tosseth  it  away.  Therefore 
practice  meditation  on  death.” 

1 This  story  is  referred  to  at  Milindapanha,  35013.  Text:  N iii.  170-176. 


-N.3.172io] 


The  weaver  s daughter 


15 


With  a single  exception  all  those  who  heard  this  discourse  re- 
mained absorbed  in  their  worldly  duties  as  before.  Only  a single 
weaver’s  daughter  about  sixteen  years  of  age,  said  to  herself,  “Marvel- 
ous indeed  is  the  speech  of  the  Buddhas;  it  behooves  me  to  practice 
meditation  on  death.”  And  she  did  naught  else  but  practice  medita- 
tion on  death  day  and  night.  The  Teacher  left  Alavi  and  went  to 
Jetavana.  The  maiden  did  naught  else  for  three  years  but  practice 
meditation  on  death. 

Now  one  day,  as  the  Teacher  surveyed  the  world  at  early  dawn, 
he  perceived  that  this  maiden  had  entered  the  Net  of  his  Knowledge. 
When  he  saw  her,  he  considered  within  himself,  “What  will  happen?” 
And  he  became  aware  of  the  following,  “From  the  day  when  this 
maiden  heard  my  discourse  on  the  Law,  she  has  practiced  meditation 
on  death  for  three  years.  I will  now  go  to  Alavi  and  ask  this  maiden 
four  questions.  On  each  of  the  four  points  she  will  answer  me  cor- 
rectly, and  I will  congratulate  her.  I will  then  pronounce  the  Stanza, 
Blind  is  this  world.  At  the  conclusion  of  the  Stanza  she  will  be  estab- 
lished in  the  Fruit  of  Conversion.  By  reason  of  her,  my  discourse  will 
be  profitable  to  the  multitude  besides.”  So  the  Teacher,  with  his  retinue 
of  five  hundred  monks,  departed  from  Jetavana,  and  in  due  course 
arrived  at  Aggalava  monastery. 

When  the  people  of  Alavi  heard  that  the  Teacher  had  come,  they 
went  to  the  monastery  and  invited  him  to  be  their  guest.  That 
maiden  also  heard  that  he  had  come,  and  her  heart  was  filled  with  joy 
at  the  thought,  “Hither  is  come,  so  men  say,  one  that  is  my  father, 
my  master,  my  teacher,  one  whose  countenance  is  like  unto  the  full 
moon,  the  mighty  Gotama  Buddha.”  And  she  reflected,  “Now,  for 
the  first  time  in  three  years,  I am  to  see  the  Teacher,  the  hue  of  whose 
body  is  as  the  hue  of  gold;  [172]  now  I am  to  be  permitted  to  behold 
his  body,  whose  hue  is  as  the  hue  of  gold,  and  to  hear  him  preach  the 
Law  Sublime,  containing  within  itself  all  sweetness.” 

But  her  father,  on  his  way  to  the  workshop,  said  to  her,  “Daughter, 
a garment  for  a customer  is  on  the  loom,  and  a span  of  it  is  yet  incom- 
plete. I must  finish  it  to-day.  Quickly  replenish  the  shuttle  and 
bring  it  to  me.”  Thought  the  maiden,  “It  was  my  desire  to  hear  the 
Teacher  preach  the  Law,  but  my  father  has  thus  addressed  me.  Shall 
I hear  the  Teacher  preach  the  Law,  or  replenish  the  shuttle  and  carry 
it  to  my  father?”  Then  this  thought  occurred  to  her,  “If  I should 
fail  to  bring  my  father  the  shuttle,  he  would  strike  me  and  beat  me. 
Therefore  I will  first  replenish  the  shuttle  and  give  it  to  him,  and  wait 


16 


Book  13,  Story  7.  Dhammapada  171/.  [N.3.17210- 


until  afterwards  to  hear  the  Law.”  So  she  sat  down  on  a stool  and 
replenished  the  shuttle. 

The  people  of  Alavi  waited  upon  the  Teacher  and  provided  him 
with  food,  and  when  the  meal  was  over,  took  his  bowl  and  stood 
waiting  for  him  to  return  thanks.  Said  the  Teacher,  ‘‘I  came  hither 
a journey  of  thirty  leagues  for  the  sake  of  a certain  maiden  of  family. 
As  yet  she  finds  no  opportunity  to  be  present.  When  she  finds  oppor- 
tunity to  be  present,  I will  return  thanks.”  Having  so  said,  he  sat 
down  and  remained  silent.  Likewise  did  also  his  hearers  remain 
silent.  (When  the  Teacher  is  silent,  neither  men  nor  gods  dare  utter 
a sound.) 

When  the  maiden  had  replenished  the  shuttle,  she  put  it  in  her 
basket  and  set  out  in  the  direction  of  her  father’s  workshop.  On  her 
way  she  stopped  in  the  outer  circle  of  the  congregation  and  stood 
gazing  at  the  Teacher.  The  Teacher  also  lifted  up  his  head  and  gazed 
at  her.  By  his  manner  of  gazing  at  her  she  knew,  “The  Teacher, 
sitting  in  such  a congregation,  signifies  by  gazing  at  me  that  he  desires 
me  to  come,  that  his  sole  desire  is  that  I come  into  his  very  presence.” 
So  she  set  her  shuttle-basket  on  the  ground  and  [173]  went  into  the 
presence  of  the  Teacher. 

(But  why  did  the  Teacher  gaze  at  her?  The  following  thought, 
we  are  told,  occurred  to  him,  “If  this  maiden  go  hence,  she  will  die 
like  unconverted  folk,  and  uncertain  will  be  her  future  state.  But  if 
she  come  to  me,  she  will  depart  established  in  the  Fruit  of  Conver- 
sion, and  her  future  state  will  be  certain,  for  she  will  be  reborn  in  the 
World  of  the  Tusita  gods.”  We  are  told  that  there  was  no  escape 
from  death  for  her  that  day.) 

At  the  mere  hint  of  his  look  she  approached  the  Teacher,  and  pene- 
trating the  rays  of  light,  of  colors  six  in  number,  that  shone  from  his 
body,  she  paid  obeisance  to  him  and  stood  respectfully  at  one  side. 
No  sooner  had  she  paid  obeisance  to  the  Teacher  and  taken  her  stand 
beside  him,  seated  in  silence  in  the  midst  of  the  assemblage  there 
gathered  together,  than  he  thus  addressed  her,  “Maiden,  whence 
comest  thou?”  “I  know  not,  Reverend  Sir.”  “Whither  goest  thou?” 
“I  know  not,  Reverend  Sir.”  “Thou  knowest  not?”  “I  know,  Rev- 
erend Sir.”  “Thou  knowest?”  “I  know  not,  Reverend  Sir.”  Thus 
did  the  Teacher  ask  her  four  questions.  The  multitude  were  offended 
and  said,  “Look  you,  this  daughter  of  a weaver  talks  as  she  pleases 
with  the  Supremely  Enlightened.  When  he  asked  her,  ‘Whence 
comest  thou?’  she  should  have  answered,  ‘From  the  weaver’s  house.’ 


-N.S.175i] 


The  weaver  s daughter 


17 


And  when  he  asked  her,  ‘Whither  goest  thou?’  she  should  have  an- 
swered, ‘To  the  weaver’s  workshop.’” 

The  Teacher  put  the  multitude  to  silence  and  asked  her,  “Maiden, 
when  I asked  thee,  ‘Whence  comest  thou?’  why  didst  thou  say, 
‘I  know  not’?”  She  answered,  “Reverend  Sir,  thou  thyself  dost 
know  that  I come  from  the  house  of  my  father,  a weaver.  So 
when  thou  didst  ask  me,  ‘Whence  comest  thou?’  I knew  very 
well  that  thy  meaning  was,  ‘Whence  didst  thou  come  when  thou 
wast  reborn  here?’  But  as  for  me,  whence  came  I when  I was 
reborn  here,  that  know  I not.”  Then  said  the  Teacher  to  her, 
“Well  said,  well  said,  O maiden!  Thou  hast  answered  correctly  the 
question  I asked  thee.”  [174] 

Thus  did  the  Teacher  congratulate  her,  and  having  so  done, 
asked  her  yet  another  question,  “When  I asked  thee,  ‘Whither  goest 
thou?’  why  didst  thou  say,  ‘I  know  not’?”  “Reverend  Sir,  thou 
thyself  dost  know  that  I go  to  the  weaver’s  workshop  with  shuttle- 
basket  in  hand.  So  when  thou  didst  ask  me,  ‘Whither  goest  thou?’ 
I knew  very  well  that  thy  meaning  was,  ‘When  thou  goest  hence, 
where  wilt  thou  be  reborn?’  But  as  for  me,  where  I shall  be  reborn 
when  I have  passed  from  this  present  existence,  that  know  I not.” 
Then  said  the  Teacher  to  her,  “Thou  hast  answered  correctly  the 
question  I asked  thee.” 

Thus  did  the  Teacher  congratulate  her  the  second  time,  and  hav- 
ing so  done,  asked  her  yet  another  question,  “When  I asked  thee, 
‘Knowest  thou  not?’  why  didst  thou  say,  ‘I  know’?”  “Reverend 
Sir,  this  I know,  that  I shall  surely  die;  and  therefore  said  I so.” 
Then  said  the  Teacher  to  her,  “Thou  hast  answered  correctly  the 
question  I asked  thee.” 

Thus  did  the  Teacher  congratulate  her  the  third  time,  and  having 
so  done,  asked  her  yet  another  question,  “When  I asked  thee,  ‘Knowest 
thou?’  why  didst  thou  say,  ‘I  know  not’?”  “This  only  do  I know. 
Reverend  Sir,  that  I shall  surely  die;  but  at  what  time  I shall  die, 
whether  in  the  night  or  in  the  daytime,  whether  in  the  morning  or 
at  what  other  time  soever,  that  know  I not;  and  therefore  said  I so.” 
Then  said  the  Teacher  to  her,  “Thou  hast  answered  correctly  the 
question  I asked  thee.” 

Thus  did  the  Teacher  congratulate  her  the  fourth  time,  and  having 
so  done,  addressed  the  assemblage  as  follows,  “So  many  of  you  as 
failed  to  understand  the  words  she  spoke,  ye  only  were  offended. 
For  they  that  possess  not  the  Eye  of  Understanding,  they  only  are  blind; 


18 


Book  13,  Story  7.  Dhammapada  174  [N.3.1751- 

[175]  they  that  possess  the  Eye  of  Understanding,  they  only  see.” 
So  saying,  he  pronounced  the  following  Stanza: 

174.  Blind  is  this  world;  few  are  there  here  that  see; 

As  few  go  to  heaven  as  birds  escape  from  a net. 

At  the  conclusion  of  the  discourse  that  maiden  was  established 
in  the  Fruit  of  Conversion. 

Then  the  maiden  took  her  shuttle-basket  and  went  to  her  father. 
He  was  asleep  even  as  he  sat  at  the  loom.  Not  observing  that  he  was 
asleep,  she  presented  the  shuttle-basket.  As  she  did  so,  the  basket 
hit  the  tip  of  the  loom  and  fell  with  a clatter.  Her  father  awoke, 
and  accidentally,  as  a result  of  taking  hold  of  the  loom,  gave  it  a pull, 
whereupon  the  tip  of  the  loom  swung  around  and  [176]  struck  the 
maiden  in  the  breast.  Then  and  there  she  died  and  was  reborn  in 
the  World  of  the  Tusita  gods.  Her  father  looked  at  her  as  she  lay 
there,  her  whole  body  spotted  with  blood,  and  saw  that  she  was  dead. 

Straightway  there  arose  within  him  intense  grief.  Wailing, 
“There  is  none  other  that  can  extinguish  my  grief,”  he  went  to  the 
Teacher  and  told  him  what  had  happened.  “Reverend  Sir,”  said  he, 
“Extinguish  my  grief.”  The  Teacher  comforted  him,  saying,  “Grieve 
not,  disciple,  for  in  the  round  of  existences  without  conceivable  begin- 
ning, thou  hast  even  thus,  over  the  death  of  thy  daughter,  shed  tears 
more  abundant  than  the  water  contained  in  the  four  great  oceans.” 
In  this  wise  did  the  Teacher  discourse  on  the  round  of  existences 
without  conceivable  beginning.  The  disciple’s  grief  was  assuaged, 
and  he  requested  the  Teacher  to  admit  him  to  the  Order.  Afterwards 
he  made  his  full  profession  and  in  no  long  time  attained  Arahatship. 


XIII.  8.  THIRTY  MONKS  1 

Swans  follow  the  track  of  the  sun.  This  religious  instruction  was 
given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with  refer- 
ence to  thirty  monks. 

For  one  day  thirty  monks  residing  in  foreign  parts  came  to  visit 
the  Teacher.  Elder  Ananda  saw  those  monks  just  as  he  was  ap- 
proaching the  Teacher  to  wait  upon  him.  So  he  thought  to  himself, 
“I  will  wait  until  the  Teacher  has  exchanged  friendly  greetings  with 
these  monks,  and  then  I will  wait  upon  the  Teacher.”  [177]  Accord- 


1 Text:  N iii.  176-177. 


-N.3.178n] 


Thirty  monks 


19 


ingly  he  waited  at  the  gate.  When  the  Teacher  had  exchanged  friendly 
greetings  with  them,  he  preached  the  Law  to  them  in  a pleasing  manner. 
After  listening  to  the  Law  all  those  monks  attained  Arahatship. 
Thereupon  they  soared  aloft  and  departed  through  the  air. 

When  they  tarried,  Elder  Ananda  approached  the  Teacher  and 
said,  “Reverend  Sir,  thirty  monks  came  here.  Where  are  they?” 
“Gone,  Ananda.”  “By  what  path  did  they  go,  Reverend  Sir?” 
“Through  the  air,  Ananda.”  “But,  Reverend  Sir,  have  they  al- 
ready rid  themselves  of  the  Depravities?”  “Yes,  Ananda.  After 
hearing  me  preach  the  Law,  they  attained  Arahatship.”  Now  at 
that  moment  some  swans  came  flying  through  the  air.  Said  the 
Teacher,  “Ananda,  he  who  has  fully  developed  the  Four  Grades  of 
Magical  Power,  flies  through  the  air  like  a swan.”  So  saying,  he  pro- 
nounced the  following  Stanza, 

175.  Swans  follow  the  track  of  the  sun;  they  that  possess  magical  power  go  through 
the  air; 

The  resolute  are  conducted  out  of  this  world,  having  conquered  Mara  and  his 
train. 


XIII.  9.  CINCA  FALSELY  ACCUSES  THE  BUDDHA1 

If  a man  break  one  commandment.  This  religious  instruction  was 
given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with  refer- 
ence to  Cinca  Manavika.  [178] 

For  in  the  First  Period  of  Enlightenment  the  disciples  of  the 
Possessor  of  the  Ten  Forces  multiplied  and  gods  and  men  innumerable 
descended  upon  Holy  Ground.  And  as  the  sum  of  his  virtues  became 
noised  abroad,  rich  gain  and  high  honor  were  bestowed  upon  him. 
But  as  for  the  heretics,  lost  to  them  were  gain  and  honor  alike,  even 
as  fireflies  lose  their  brilliance  before  the  coming  of  the  sun.  And 
they  gathered  in  the  street  and  cried  out,  “Is  the  monk  Gotama  the 
only  Buddha?  We  also  are  Buddhas!  Does  that  alone  which  is  given 
to  him  yield  abundant  fruit?  That  which  is  given  to  us  returns  abun- 
dant fruit  also.  Therefore  to  us  do  ye  give  alms;  upon  us  do  ye  bestow 
honor.”  With  such  words  as  these  did  they  appeal  to  the  multitude, 

1 The  Story  of  the  Present  is  almost  word  for  word  the  same  as  the  Introduction 
to  Jataka  472:  iv.  187-189.  Cf.  Hardy,  Manual  of  Buddhism,  pp.  284-286.  Of  the 
story  of  Prince  Paduma  and  the  queen,  only  a brief  outline  is  given.  Cf.  the  story 
of  Sundarl,  xxxii.  1;  also  Feer’s  comparative  study  of  the  stories  of  Cinca  and  Sun- 
darl  in  J A.,  1897,  288-317.  Text:  N iii.  178-183. 


20 


Book  13,  Story  9.  Dhammapada  176  [N.3.i78n- 


but  for  all  their  appeals,  they  got  neither  gain  nor  honor  the  more. 
Accordingly  they  met  together  in  secret  and  considered  within  them- 
selves, “By  what  means  can  we  cast  reproach  upon  the  monk  Gotama 
before  men  and  so  put  an  end  to  the  gain  and  honor  bestowed  upon 
him?” 

Now  at  that  time  there  lived  in  Savatthi  a certain  wandering  nun 
named  Cinca  Manavika.  She  possessed  surpassing  beauty  and  love- 
liness; a very  celestial  nymph  was  she;  from  her  body  proceeded  forth 
rays  of  light.  Now  a certain  harsh  counselor  made  this  proposal, 
“With  the  assistance  of  this  woman  we  shall  be  able  to  cast  reproach 
upon  the  monk  Gotama,  and  so  put  an  end  to  the  gain  and  honor  be- 
stowed upon  him.”  “That  is  the  way!”  exclaimed  the  heretics,  agree- 
ing to  his  proposal. 

Cinca  Manavika  went  to  the  monastery  of  the  heretics,  saluted 
them,  and  stood  waiting;  but  the  heretics  had  nothing  to  say  to  her. 
Thereupon  she  said,  “What  fault  do  you  find  in  me?”  This  question 
she  repeated  three  times;  then  she  said,  “Noble  sirs,  I appeal  to  you 
for  an  answer.  Noble  sirs,  what  fault  do  you  find  in  me?  Why  do  you 
not  speak  to  me?”  “Sister,”  replied  the  heretics,  “know  you  not  the 
monk  Gotama,  who  goes  about  doing  us  harm,  depriving  us  of  gain  and 
honor  alike?”  [179]  “No,  noble  sirs,  I know  him  not;  but  is  there 
anything  I can  do  to  help  you  in  this  matter?”  “Sister,  if  you  wish 
us  well,  summon  up  your  resources,  contrive  to  cast  reproach  upon  the 
monk  Gotama,  and  so  put  an  end  to  the  gain  and  honor  bestowed  upon 
him.”  “Very  well,  noble  sirs,”  replied  Cinca  Manavika,  “I  will 
take  all  the  responsibility;  have  no  anxiety  as  to  the  outcome.” 
So  saying,  she  departed. 

From  that  time  on,  she  employed  all  of  her  skill  in  the  arts  of  a 
woman  to  effect  her  purpose.  When  the  residents  of  Savatthi  were 
returning  from  Jetavana  after  listening  to  the  Law,  she  would  put  on 
a cloak  of  the  color  of  cochineal,  and  bearing  perfumes  and  garlands 
in  her  hands,  would  walk  in  the  direction  of  Jetavana.  “Where  are 
you  going  at  this  time  of  day?  ” people  would  ask  her.  “ What  business 
of  yours  is  it  where  I am  going?”  she  would  reply.  She  would  spend 
the  night  near  Jetavana  at  the  monastery  of  the  heretics,  and  early 
the  following  morning,  when  throngs  of  lay  disciples  were  coming  out 
of  the  city  for  the  purpose  of  rendering  the  morning  greeting  to  the 
Teacher,  she  would  wend  her  way  back  and  reenter  the  city.  “Where 
have  you  spent  the  night?”  people  would  ask  her.  “What  business 
of  yours  is  it  where  I have  spent  the  night?”  she  would  reply. 


-N.3. 1802i] 


Cinca  falsely  accuses  the  Buddha 


21 


After  the  lapse  of  a month  and  a half,  whenever  they  asked  her 
this  question,  she  would  reply,  “I  spent  the  night  at  Jetavana  alone 
with  the  monk  Gotama  in  the  Perfumed  Chamber.”  And  by  her  an- 
swer she  caused  doubts  and  misgivings  to  spring  up  in  the  minds  of 
those  who  were  as  yet  unconverted.  And  they  said  to  themselves, 
“Is  this  true,  or  is  it  false?”  When  three  or  four  months  had  gone  by, 
she  wrapped  her  belly  about  with  bandages,  to  create  the  impression 
that  she  was  pregnant,  and  dressing  herself  in  a scarlet  cloak,  she 
went  about,  saying,  “I  have  conceived  a child  by  the  monk  Gotama.” 
Thus  did  she  deceive  utter  simpletons. 

When  eight  or  nine  months  had  gone  by,  she  fastened  a disk  of 
wood  to  her  belly,  drew  a cloak  over  it,  [180]  produced  swellings  all 
over  her  body  by  pounding  her  hands  and  feet  and  back  with  the 
jaw-bone  of  an  ox,  and  pretending  to  be  physically  exhausted,  went 
one  evening  to  the  Hall  of  Truth  and  stood  before  the  Tathagata. 
There,  in  his  gloriously  adorned  Seat  of  Truth,  sat  the  Tathagata, 
preaching  the  Law.  And  standing  there  before  him,  Cinca  Manavika 
opened  her  lips  and  reviled  him,  saying, 

“Mighty  monk,  mighty  is  the  throng  to  which  you  preach  the  Law; 
sweet  is  your  voice,  soft  are  your  lips.  Nevertheless  you  are  the  one 
by  whom  I have  conceived  a child,  and  the  time  of  my  delivery  is 
near  at  hand.  But  in  spite  of  all  this,  you  make  no  effort  to  provide 
a lying-in  chamber  for  me,  nor  do  you  offer  to  provide  me  with  ghee 
and  oil  and  such  other  things  as  I need.  And  failing  yourself  to  attend 
to  this  your  duty,  neither  do  you  say  to  any  one  of  your  supporters, 
the  king  of  Kosala,  or  Anathapindika,  or  Visakha,  your  eminent  female 
lay  disciple,  ‘Do  for  this  young  woman  what  should  be  done  for  her.’ 
You  know  well  enough  how  to  take  your  pleasure,  but  you  know  not 
how  to  look  after  the  child  you  have  begotten.”  Thus  did  she  revile 
the  Tathagata  in  the  midst  of  the  congregation,  even  as  a woman  with 
a mass  of  dung  in  her  hand  might  seek  therewith  to  defile  the  face  of 
the  moon. 

The  Tathagata  stopped  his  discourse,  and  roaring  like  a lion,  cried 
out,  “Sister,  as  to  whether  what  you  have  said  be  true  or  false, 
that  is  something  which  only  you  and  I know.”  “Yes,  mighty  monk, 
but  who  are  to  decide  between  the  truth  and  the  falsehood  of  what  is 
known  only  to  you  and  to  me?”  At  that  moment  Sakka’s  seat  showed 
signs  of  heat.  Thereupon  Sakka  pondered  the  cause,  and  became  aware 
of  the  following,  “Cinca  Manavika  is  falsely  accusing  the  Tathagata.” 
Thereupon  Sakka  said  to  himself,  “I  will  clear  up  this  matter,”  and 


22 


Book  13,  Story  9.  Dhammapada  176  [N.3.I8O21- 


forthwith  set  out  with  four  deities.  The  deities  turned  themselves 
into  little  mice.  With  one  bite  of  their  teeth  these  little  mice  severed 
the  cords  with  which  the  disk  of  wood  was  fastened  to  the  belly  of  the 
woman.  At  that  moment  the  wind  blew  up  the  cloak  which  was 
wrapped  about  her,  and  the  disk  of  wood  fell  upon  her  feet,  [181] 
cutting  off  the  toes  of  both  of  her  feet. 

Thereupon  the  multitude  cried  out,  “A  hag  is  reviling  the  Supremely 
Enlightened.”  Forthwith  they  spat  on  her  head,  and  taking  clods  of 
earth  and  sticks  in  their  hands,  drove  her  out  of  the  Jetavana.  As 
she  passed  out  of  sight  of  the  Tathagata,  the  great  earth  split  apart, 
an  abyss  opened  under  her  feet,  and  flames  shot  up  from  the  Avici 
Hell.  Thus  was  she  swallowed  up,  enveloped  as  it  were  in  a scarlet 
blanket  such  as  is  presented  by  wealthy  families,  and  reborn  in  the 
Avici  Hell.  From  that  time  the  gain  and  honor  of  the  heretics  de- 
creased, but  the  offerings  presented  to  the  Possessor  of  the  Ten 
Forces  increased  more  and  more. 

On  the  following  day  the  monks  began  a discussion  in  the  Hall  of 
Truth:  “Brethren,  Cinca  Manavika,  because  she  falsely  accused  the 
Possessor  of  Eminent  Virtues,  the  Foremost  Recipient  of  Offerings, 
the  Supremely  Exalted,  came  to  utter  ruin.”  The  Teacher  approached 
and  asked,  “Monks,  what  are  you  sitting  here  now  talking  about?” 
When  they  told  him,  he  said,  “Monks,  this  is  not  the  first  time  she 
has  falsely  accused  me  and  come  to  utter  ruin;  she  did  the  same  thing 
in  a previous  state  of  existence  also.”  Having  thus  spoken,  he  said, 

Unless  a king  discern  clearly  fault  on  the  part  of  another, 

After  himself  investigating  carefully  all  of  the  facts, 

Both  small  and  great,  he  should  not  inflict  punishment 

So  saying,  he  related  in  detail  this  Maha  Paduma  Jataka,1  found 
in  the  Twelfth  Nipata. 

9 a.  Story  of  the  Past : The  lewd  woman  and  the  virtuous  youth 

At  that  time,  it  appears,  Cinca  Manavika  was  reborn  as  one  of 
the  chief  consorts  of  the  king,  fellow- wife  of  the  mother  of  the  Future 
Buddha,  Prince  Maha  Paduma.  She  invited  the  Great  Being  to  lie 
with  her,  and  when  he  refused  to  do  so,  disfigured  her  own  body  with 
her  own  hands,  feigned  sickness,  and  told  the  king,  “Your  son  brought 
me  to  this  pass  because  I would  not  lie  with  him.”  [182]  The  king. 


1 Jataka  472:  iv.  189-196. 


-N.  3. 18224] 


Cinca  falsely  accuses  the  Buddha 


23 


hearing  this,  was  filled  with  rage,  and  straightway  flung  the  Great 
Being  down  Robbers’  Cliff.  The  deity  dwelling  in  the  mountain 
chasm  cared  for  him  and  placed  him  safe  and  sound  within  the  hood  of 
the  King  of  the  Dragons.  The  King  of  the  Dragons  carried  him  to  the 
Abode  of  the  Dragons  and  honored  him  by  conferring  upon  him  half 
his  kingly  power.  After  the  Great  Being  had  dwelt  there  for  a year, 
he  conceived  a desire  to  adopt  the  life  of  a religious.  Accordingly 
he  went  to  the  Himalaya  country,  adopted  the  life  of  a religious,  and 
in  the  course  of  time  developed  by  the  practice  of  Ecstatic  Meditation 
the  Supernatural  Faculties. 

Now  a certain  forester  happened  to  see  him  there  and  reported 
the  matter  to  the  king.  Thereupon  the  king  went  to  him,  exchanged 
friendly  greetings  with  him,  learned  what  had  happened,  and  offered 
to  bestow  his  kingdom  upon  the  Great  Being.  The  Great  Being,  how- 
ever, declined  his  offer  and  admonished  him  as  follows,  “For  my  part, 
I have  no  desire  to  rule.  But  as  for  you,  do  you  keep  unimpaired  the 
Ten  Royal  Virtues,  avoid  evil  courses,  and  rule  your  kingdom  justly.” 
Thereupon  the  king  arose  from  his  seat  in  tears  and  went  back  to  the 
city.  On  the  way  thither  he  asked  his  ministers,  “Through  whose 
fault  was  I separated  from  one  endowed  with  such  uprightness?” 
“Your  chief  consort  was  to  blame  for  this,  your  majesty.”  There- 
upon the  king  had  her  taken  by  the  heels  and  flung  head  foremost  down 
Robbers’  Cliff.  And  entering  his  city,  thenceforth  he  ruled  his 
kingdom  justly.  At  that  time  Prince  Maha  Paduma  was  the  Great 
Being,  and  the  fellow-wife  of  his  mother  was  Cinca  Manavika.  End 
of  Story  of  the  Past. 

When  the  Teacher  had  made  this  matter  clear,  he  said,  “Monks, 
in  the  case  of  those  who  have  broken  one  commandment,  those  who 
have  ceased  to  speak  the  truth,  who  have  become  confirmed  in  false- 
hood, who  have  abandoned  hope  of  the  next  world,  there  is  no  evil 
deed  which  they  will  not  commit.”  So  saying,  he  pronounced  the 
following  Stanza, 

176.  If  a man  break  one  commandment,  if  he  speak  lies. 

If  he  abandon  the  next  world,  there  is  no  evil  deed  he  will  not  commit. 


24 


Book  13,  Story  10.  Dhammapada  177  [N .3.183s- 


XIII.  10.  GIFTS  BEYOND  COMPARE  1 

The  niggardly  go  not.  This  religious  instruction  was  given  by  the 
Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to  Gifts 
beyond  Compare.  [183] 

For  once  upon  a time  the  Teacher  returned  from  an  alms-pil- 
grimage with  his  retinue  of  five  hundred  monks  and  entered  the  Jeta- 
vana. Thereupon  the  king  went  to  the  monastery  and  invited  the 
Teacher  to  be  his  guest.  On  the  following  day  he  caused  rich  gifts  to 
be  prepared  for  the  visiting  monks  and  then  summoned  the  citizens, 
saying,  “Let  them  come  hither  and  behold  the  gifts  which  I have  pre- 
pared.” The  citizens  went  thither  and  beheld  the  gifts  which  the 
king  had  prepared.  On  the  following  day  the  citizens  invited  the 
Teacher  to  be  their  guest,  and  having  prepared  offerings,  sent  word 
to  the  king,  saying,  “Let  the  king  come  hither  and  behold  the  offerings 
which  we  also  have  prepared.” 

When  the  king  saw  the  offerings  which  the  citizens  had  prepared, 
he  thought  to  himself,  “These  citizens  have  given  more  abundant 
offerings  than  I;  I will  therefore  present  offerings  a second  time.” 
Accordingly  he  prepared  offerings  on  the  following  day;  when  the 
citizens  saw  the  offerings  which  the  king  had  prepared,  they  also 
prepared  offerings  on  the  next  day.  Thus  it  happened  that  neither 
the  king  was  able  to  outdo  the  citizens,  nor  [184]  the  citizens  the  king. 
Six  times  in  succession  the  citizens  increased  the  amount  a hundred- 
fold and  a thousandfold,  preparing  offerings  on  such  a scale  that  no 
one  might  be  able  to  say,  “This  or  that  is  lacking  in  their  offerings.” 
When  the  king  realized  what  they  were  doing,  he  thought  to  himself, 
“If  I cannot  provide  offerings  more  abundant  than  these  citizens, 
what  is  the  use  of  my  living  any  longer?  ” And  he  lay  down,  thinking 
over  wajrs  and  means. 

As  he  lay  there,  Queen  Mallika  approached  him  and  asked  him, 
“Your  majesty,  why  do  you  lie  here  thus?  What  makes  you  look  so 
worn  and  weary?”  Said  the  king,  “My  lady,  do  you  not  know?” 
Said  the  queen,  “My  lord,  I do  not  know.”  So  the  king  told  her  all 
about  it.  Then  said  Queen  Mallika  to  him,  “My  lord,  be  not  dis- 
turbed ; have  you  ever  seen  or  heard  of  a king,  a lord  of  the  land,  who 
has  been  outdone  by  his  subjects?  I will  manage  the  offerings.” 

1 Cf.  Commentary  on  Dlgha , 19;  also  Hardy,  Manual  of  Buddhism,  pp.  297- 
298.  Text:  N iii.  183-189. 


-N.3. 18521] 


Gifts  beyond  Compare 


25 


Thus  spoke  Queen  Mallika,  and  she  spoke  thus  because  she  desired  to 
provide  Gifts  beyond  Compare.  Then  she  said  to  the  king, 

“Great  king,  give  orders  for  the  erection  of  a pavilion  inclosing  a 
circular  space  wherein  monks  shall  sit  to  the  number  of  five  hundred, 
and  let  this  pavilion  be  constructed  out  of  the  choicest  wood  of  the 
Sal-tree;  let  the  rest  of  the  monks  sit  outside  of  this  inclosed  space. 
Order  five  hundred  white  parasols  to  be  made,  and  let  five  hundred 
elephants  take  these  parasols  in  their  trunks  and  stand  and  hold  them 
over  the  heads  of  the  five  hundred  monks.  Have  eight  or  ten  boats 
made  of  ruddy  gold,  and  let  them  be  placed  in  the  center  of  the  pa- 
vilion. Between  every  two  monks  let  a young  woman  of  the  Warrior 
caste  sit  and  crush  perfumes.  Let  certain  young  women  of  the  Warrior 
caste  take  fans  in  their  hands,  and  let  each  young  woman  stand  and 
fan  two  monks.  Let  other  young  women  of  the  Warrior  caste  bring 
crushed  perfumes  in  their  hands  and  cast  them  into  the  golden  boats. 
[185]  Let  other  young  women  of  the  Warrior  caste  bring  clusters  of 
blue  water-lilies,  mingle  them  with  the  perfumes  cast  into  the  golden 
boats,  and  present  the  monks  with  scents.  Now  the  citizens  have 
neither  daughters  belonging  to  the  Warrior  caste,  nor  white  parasols, 
nor  elephants,  so  that  by  these  means  the  citizens  will  be  outdone  by 
you.  This  is  what  you  must  do,  great  king.”  The  king  replied,  “ Good, 
my  lady!  Your  plan  is  a most  excellent  one.”  And  forthwith  he 
gave  orders  that  everything  should  be  done  just  as  the  queen  suggested. 

It  happened,  however,  that  one  monk  lacked  an  elephant.  When 
the  king  observed  this,  he  said  to  Mallika,  “Dear  wife,  a single  monk 
lacks  a single  elephant.  What  shall  I do?”  “What  say  you,  my 
lord?  Are  there  not  five  hundred  elephants?”  “Yes,  my  lady,  there 
are.  But  the  rest  are  rogue  elephants,  and  when  they  see  the 
monks,  they  are  wont  to  become  as  wrathful  as  the  monsoon  winds.” 
“My  lord,  I know  where  a certain  young  rogue  elephant  might 
stand,  holding  a parasol  with  his  trunk.”  “Where  shall  we  place 
him?”  “Beside  Venerable  Elder  Angulimala.”  The  king  did  so. 
Thereupon  the  young  elephant  thrust  his  tail  between  his  legs,  dropped 
both  his  ears,  closed  his  eyes,  and  stood  motionless.  The  multitude 
gazed  at  the  elephant  in  wonderment,  thinking  to  themselves,  “What 
a way  for  so  vicious  an  elephant  to  behave!” 

The  king  waited  upon  the  Congregation  of  Monks  presided  over 
by  the  Buddha.  Having  so  done,  he  saluted  the  Teacher,  and  said 
to  him,  “Reverend  Sir,  whatsoever  goods  are  in  this  refectory,  whether 
they  be  worthy  or  unworthy,  I present  them  all  to  you.”  [186] 


26 


Book  13,  Story  10.  Dhammapada  177  [N. 3. 1861- 


Now  in  this  act  of  almsgiving  fourteen  crores  of  treasure  were  given 
away  in  one  single  day.  Four  objects  of  priceless  value  were  placed 
at  the  disposal  of  the  Teacher:  a white  parasol,  a couch  whereon  to 
rest,  a stand,  and  a footstool.  No  one  who  gave  gifts  to  the  Buddhas 
thereafter  was  able  to  equal  the  gifts  which  were  then  presented  by 
the  king,  wherefore  those  gifts  came  to  be  known  as  Gifts  beyond 
Compare.  It  seems  that  this  happens  once  to  all  the  Buddhas,  and 
that  a woman  always  manages  this  for  all. 

Now  the  king  had  two  ministers  named  Kala  and  Junha.  Kala 
thought  to  himself,  “How  the  king’s  fortune  has  diminished!  In  one 
single  day  fourteen  crores  of  treasure  have  been  spent!  And  these 
monks,  after  feasting  upon  these  alms,  will  go  away,  lie  down,  and 
sleep!  How  the  king’s  fortune  has  been  wasted ! ” But  Junha  thought 
to  himself,  “Oh,  what  splendid  gifts  the  king  has  presented!  No  one 
who  does  not  occupy  a king’s  station  could  make  such  a gift!  More- 
over, none  make  over  the  merit  of  their  gifts  to  all  living  beings! 
As  for  me,  I am  thankful  for  these  gifts  which  the  king  has  presented!” 

When  the  Teacher  had  finished  his  meal,  the  king  took  his  bowl, 
that  he  might  pronounce  the  words  of  thanksgiving.  The  Teacher 
thought  to  himself,  “The  king  has  given  mighty  gifts,  like  as  when  one 
sets  in  motion  a mighty  flood.  Will  the  hearts  of  the  populace  be 
filled  with  faith,  or  will  they  not?”  Perceiving  the  disposition  of 
mind  of  those  ministers,  he  became  aware  of  the  following,  “If  I 
pronounce  words  of  thanksgiving  appropriate  to  the  gifts  which  the 
king  has  given,  Kala’s  head  will  split  into  seven  pieces,  and  Junha 
will  be  established  in  the  Fruit  of  Conversion.”  Therefore,  out  of 
pity  for  Kala,  he  recited  but  a single  Stanza  consisting  of  four  verses 
in  honor  of  the  king,  who  stood  before  him  after  giving  gifts  so  splen- 
did. Having  so  done,  he  arose  from  his  seat  and  returned  to  the 
monastery.  [187] 

The  monks  asked  Angulimala,  “Brother,  were  you  not  afraid  when 
you  saw  the  rogue  elephant  standing  before  you,  holding  a white 
parasol?”  “No,  brethren,  I was  not  afraid.”  The  monks  said  to  the 
Teacher,  “Reverend  Sir,  Angulimala  utters  falsehood.”  The  Teacher 
replied,  “Monks,  Angulimala  has  no  fear.  For  monks  like  my  son 
are  of  all  the  Noble  who  have  rid  themselves  of  the  Depravities  the 
noblest  and  have  no  fear.”  So  saying,  he  pronounced  the  following 
Stanza  in  the  Brahmana  Vagga, 

422.  The  noble,  the  eminent,  the  manly,  the  wise,  the  conqueror. 

The  pure,  the  sinless,  the  enlightened,  him  I call  a Brahman. 


-N  .3. 18821  ] 


Gifts  beyond  Compare 


27 


The  king  was  bitterly  disappointed.  Thought  he,  “After  I had 
given  gifts  to  so  numerous  a company,  and  had  taken  my  stand  before 
the  Teacher,  the  Teacher  omitted  to  pronounce  words  of  thanksgiving 
commensurate  with  my  gifts,  uttered  but  a single  Stanza,  and  then 
arose  from  his  seat  and  departed.  It  must  be  that  instead  of  presenting 
gifts  appropriate  to  the  Teacher,  I presented  gifts  that  were  inap- 
propriate; it  must  be  that  instead  of  giving  such  things  as  were  suit- 
able for  gifts,  I gave  such  things  as  were  unsuitable  for  gifts.  It  must 
be  that  the  Teacher  is  angry  with  me,  for  it  is  his  invariable  practice 
to  return  thanks  to  anyone  soever  in  terms  commensurate  with  gifts 
presented.” 

With  this  thought  in  mind,  he  went  to  the  monastery,  saluted  the 
Teacher,  and  said  this  to  him,  “Reverend  Sir,  did  I fail  to  give  gifts 
such  as  I should  have  given,  or  err  by  giving,  instead  of  such  things  as 
were  suitable  for  gifts,  things  that  were  unsuitable  for  gifts?”  [188] 
“Why  do  you  ask,  great  king?”  “You  did  not  thank  me  in  terms 
commensurate  with  the  gifts  which  I had  presented.”  “Great  king, 
the  gifts  you  presented  were  indeed  suitable;  Gifts  beyond  Compare 
such  as  you  presented  can  be  presented  but  once  to  a single  Buddha; 
gifts  such  as  these  are  hardly  to  be  presented  a second  time.”  “But, 
Reverend  Sir,  why  did  you  not  thank  me  in  terms  commensurate  with 
the  gifts  which  I had  presented?”  “Because  the  assembled  company 
was  contaminated,  great  king.”  “Reverend  Sir,  what  fault  was  there 
in  the  company?”  The  Teacher  then  told  him  of  the  disposition  of 
mind  of  the  two  ministers,  and  informed  him  that  it  was  out  of  pity 
for  Kala  that  he  refrained  from  returning  thanks. 

The  king  asked  Kala,  “Is  it  true,  Kala,  that  you  entertained  these 
thoughts?”  “It  is  true,”  replied  Kala.  Then  said  the  king,  “I 
never  took  what  belonged  to  you,  but  with  the  assistance  of  son  and 
wife,  gave  only  what  belonged  to  me.  Wherein  have  I done  you 
wrong?  Begone!  What  I have  given,  I have  given.  But  as  for  you, 
depart  out  of  my  kingdom.”  Having  thus  banished  Kala  from  his 
kingdom,  he  summoned  Junha  and  asked  him,  “Is  the  report  true 
that  you  thought  thus  and  so?”  “It  is  true,”  replied  Junha.  “You 
have  done  well,  uncle,”  replied  the  king.  “I  am  content.  Take  my 
retinue,  and  bestow  alms  for  seven  days  precisely  as  I have  done.” 
Having  yielded  the  kingdom  to  him  for  seven  days,  the  king  said  to 
the  Teacher,  “Reverend  Sir,  behold  what  manner  of  thing  this  sim- 
pleton has  done.  After  I had  bestowed  thus  alms,  he  delivered  this 
blow  at  me.”  The  Teacher  replied,  “Yes,  great  king;  simpletons 


28 


Book  13,  Story  11.  Dhammapada  178  [N. 3. 18821- 


take  no  delight  in  alms  presented  by  others  and  are  therefore  destined 
to  future  punishment.  But  wise  men  take  delight  in  alms  presented 
by  others  and  therefore  go  to  heaven.”  So  saying,  he  pronounced  the 
following  Stanza, 

177.  The  niggardly  go  not  to  the  World  of  the  Gods;  simpletons  applaud  not  alms- 
giving; 

But  the  wise  man  applauds  almsgiving,  and  therefore  wins  happiness  in  the  world 
beyond.  [189] 

At  the  conclusion  of  the  lesson  Junha  was  established  in  the  Fruit 
of  Conversion;  the  assembled  multitude  also  profited  by  the  lesson. 
Junha,  having  attained  the  Fruit  of  Conversion,  bestowed  alms  for 
a period  of  seven  days  precisely  as  the  king  had  done. 


XIII.  11.  VIRTUE  BOUGHT  AND  PAID  FOR1 

In  comparison  with  sovereignty  over  the  earth.  This  religious  in- 
struction was  given  by  the  Teacher  while  he  was  in  residence  at  Jeta- 
vana  with  reference  to  Kala,  son  of  Anathapindika. 

Tradition  has  it  that  Kala,  although  the  son  of  so  distinguished  a 
father,  a treasurer  endowed  with  faith,  never  showed  any  desire  to  visit 
the  Teacher,  or  to  see  him  when  he  came  to  his  father’s  house,  or  to 
hear  the  Law’,  or  to  perform  services  for  the  Order.  Moreover,  when- 
ever his  father  said  to  him,  ‘‘Dear  son,  do  not  do  this,”  he  paid  no 
attention  to  what  he  said.  Now  his  father  thought  to  himself,  “If 
this  son  of  mine  adopts  such  an  attitude  as  this  and  acts  accordingly, 
the  Avici  Hell  wrill  be  his  end.  But  it  w’ould  not  look  wrell  for  me  if 
my  son  went  to  Hell  before  my  very  eyes.  Now  there  is  no  living  being 
here  in  the  w’orld  wTho  may  not  be  broken  by  gifts;  I will  therefore 
break  him  with  gifts.”  So  he  said  to  his  son,  “Dear  son,  take  upon 
yourself  the  obligations  of  Fast-day,  go  to  the  monastery,  listen  to  the 
Lawr,  and  then  return.  If  you  will  do  so,  [190]  I will  give  you  a hundred 
pieces  of  money.”  “You  wall  really  give  me  this,  dear  father?” 
“That  wall  I,  dear  son.” 

After  his  father  had  repeated  his  promise  three  times,  Kala  took 
upon  himself  the  obligations  of  Fast-day  and  wrent  to  the  monastery. 
But  caring  not  to  listen  to  the  Law,  he  lay  down  to  sleep  in  a pleasant 
place  and  returned  home  early  in  the  morning.  Thereupon  his  father 


1 Text  : N iii.  189-192. 


-N.3.191io] 


Virtue  bought  and  paid  for 


29 


said,  “My  son  has  performed  the  obligations  of  Fast-day;  bring  him 
rice-porridge  and  other  food  straightway.”  So  saying,  his  father 
caused  food  to  be  brought  and  given  to  him.  But  Kala  said,  “Unless 
I receive  the  money,  I will  not  eat.”  So  saying,  he  steadfastly  refused 
whatever  was  brought  to  him.  His  father,  who  could  not  endure 
forcing  him  to  eat,  ordered  that  the  money  be  presented  to  his  son. 
The  son  took  the  purse  of  money  into  his  hands  and  ate  the  food 
that  was  brought  to  him. 

On  the  following  day  the  treasurer  sent  him  forth,  saying  to  him, 
“Dear  son,  I will  give  you  a thousand  pieces  of  money  if  you  will 
stand  before  the  Teacher,  learn  a single  verse  of  the  Law,  and  then  re- 
turn to  me.”  Accordingly  Kala  went  to  the  monastery  and  took  his 
stand  before  the  Teacher.  But  no  sooner  had  he  mastered  a single 
verse  than  he  desired  to  run  away.  The  Teacher  therefore  caused  him 
to  misunderstand  the  truemeaning  of  the  verse.  Kala,  failing  to  under- 
stand the  verse,  said  to  himself,  “I  will  master  the  following  verse.” 
Therefore,  he  remained  and  continued  to  listen.  (Those  who  listen 
to  the  Law  with  a firm  resolution  to  learn,  listen  attentively;  and  to 
those  who  thus  listen,  the  Law  gives  the  Fruit  of  Conversion  and  the 
remaining  Fruits.)  Kala  listened  to  the  Law  with  a firm  resolution 
to  learn;  but  the  Teacher,  as  before,  caused  him  to  misunderstand 
the  true  meaning.  “I  will  master  the  following  verse,”  said  Kala. 
So  he  remained  and  listened  and  was  established  in  the  Fruit  of 
Conversion. 

On  the  following  day  he  accompanied  the  Congregation  of  Monks 
presided  over  by  the  Buddha  to  Savattlii.  When  the  great  treasurer 
saw  him,  [191]  he  said  to  himself,  “To-day  the  demeanor  of  my  son 
pleases  me.”  And  straightway  the  following  thought  occurred  to 
the  son,  “I  hope  my  father  will  not  give  me  the  money  to-day  in  the 
presence  of  the  Teacher.  I hope  he  will  conceal  the  fact  that  it  was 
for  the  sake  of  pieces  of  money  that  I took  upon  myself  the  obligations 
of  Fast-day.”  (But  the  Teacher  knew  all  the  same  that  it  was  for  the 
sake  of  pieces  of  money  that  Kala  took  upon  himself  the  obligations 
of  Fast-day  on  the  preceding  day.) 

The  great  treasurer  presented  rice-porridge  to  the  Congregation 
of  Monks  presided  over  by  the  Buddha,  and  then  presented  the  same 
to  his  son.  Kala  sat  down  in  silence,  drank  the  porridge,  ate  the  hard 
food,  and  then  ate  the  boiled  rice.  When  the  Teacher  had  finished  his 
meal,  the  great  treasurer  placed  the  purse  containing  a thousand  pieces 
of  money  before  his  son  and  said,  “Dear  son,  you  will  remember  that 


30 


Book  13,  Story  11.  Dhammapada  178  [N.3.19110- 


I persuaded  you  to  take  upon  yourself  the  obligations  of  Fast-day  and 
to  go  to  the  monastery  by  promising  to  give  you  a thousand  pieces  of 
money;  here  are  your  thousand  pieces  of  money.”  When  Kala  saw 
the  thousand  pieces  of  money  presented  to  him  in  the  very  presence 
of  the  Teacher,  he  was  greatly  embarrassed  and  said,  “I  care  naught 
for  the  money.”  “Take  the  money,  dear  son,”  said  the  father.  But 
the  son  refused  to  touch  it. 

Then  his  father  saluted  the  Teacher  and  said,  “Reverend  Sir,  the 
demeanor  of  my  son  to-day  pleases  me.”  “How  is  that,  great  treas- 
urer?” “Day  before  yesterday  I sent  him  to  the  monastery,  saying  to 
him,  ‘I  will  give  you  a hundred  pieces  of  money.’  Yesterday  he  re- 
fused to  eat  because  I did  not  give  him  the  money;  but  to-day,  when 
I give  him  the  money,  he  refuses  to  touch  it.”  The  Teacher  replied, 
“It  is  even  so,  great  treasurer.  To-day,  in  attaining  the  Fruit  of 
Conversion,  your  son  has  attained  that  which  surpasses  the  attain- 
ment of  a Universal  Monarch,  the  attainment  of  the  World  of  the 
Gods,  the  attainment  of  the  World  of  Brahma.”  So  saying,  he  pro- 
nounced the  following  Stanza, 

178.  In  comparison  with  sovereignty  over  the  earth,  in  comparison  with  going  to 

heaven. 

In  comparison  with  supremacy  over  all  the  worlds,  the  Fruit  of  Conversion  is 
of  supreme  excellence. 


BOOK  XIV.  THE  ENLIGHTENED,  BUDDHA  VAGGA 

XIV.  1.  THE  BUDDHA  HAS  NAUGHT  TO  DO  WITH  WOMEN  1 

There  is  one  whose  victory.  This  religious  instruction,  originally 
given  by  the  Teacher  while  upon  the  Throne  of  Enlightenment  with 
reference  to  the  daughters  of  Mara,  was  repeated  in  the  kingdom  of 
the  Kurus  to  the  Brahman  Magandiya.  [193] 

1 a.  The  Buddha  spurns  the  maiden  Magandiya 

The  story  goes  that  a Brahman  named  Magandiya,  dwelling  in  the 
kingdom  of  the  Kurus,  had  a daughter  likewise  named  Magandiya, 
who  possessed  surpassing  beauty.  Many  men  of  wealth  and  social 
position,  both  Brahmans  and  Khattiyas,  desired  her  to  wife  and  sent 
word  to  Magandiya,  saying,  “Give  us  your  daughter.”  But  he 
refused  them  all  alike,  saying,  “You  are  not  good  enough  for  my 
daughter.” 

Now  one  day,  as  the  Teacher  surveyed  the  world  at  early  dawn, 
he  perceived  that  Magandiya  had  entered  the  Net  of  his  Knowledge. 
Forthwith  considering  within  himself,  “What  now  will  happen?” 
he  perceived  that  both  the  Brahman  and  his  wife  were  ripe  for  the 
Three  Paths  and  Fruits.  Now  the  Brahman  tended  the  fire  regularly 
every  day  without  the  village;  accordingly  the  Teacher  took  bowl 
and  robe  early  in  the  morning  and  went  to  that  very  place.  The 
Brahman  surveyed  the  majestic  form  of  the  Teacher  and  thought  to 
himself,  “There  is  no  man  in  this  world  comparable  to  this  man; 
[194]  this  man  is  suitable  for  my  daughter;  I will  give  my  daughter 
to  this  man.”  So  he  said  to  the  Teacher,  “Monk,  I have  a single 
daughter,  and  I have  looked  in  vain  to  find  a man  suitable  to  be  her 

1 With  xiv.  1 a cf.  ii.  1.  5.  The  source  of  this  story  is  Sutta  Nipata,  iv.  9,  or  some 
derivative  thereof,  xiv.  1 b is  derived  from  Nidanakatha,  Jataka , i.  7829-7930;  trans- 
lated by  Rhys  Davids,  Buddhist  Birth  Stories,  pp.  107-109.  For  close  parallels  to 
xiv.  1,  see  Divyavadana,  xxxvi,  Part  1,  pp.  515-529;  also  the  Sanskrit  fragment  from 
Eastern  Turkestan  described  by  A.  F.  R.  Hoernle,  JRAS.,  1916,  709  ff.  Text:  N iii. 
193-199. 


32 


Book  1J+,  Story  1.  Dhammapada  179-180  [N. 3. 1943- 


husband.  I have  not  given  her  to  any  one.  But  you  are  suitable 
for  her.  I wish  to  give  you  my  daughter  to  wife;  wait  right  here 
until  I fetch  her.”  The  Teacher  listened  to  his  words,  but  expressed 
neither  approval  nor  disapproval. 

The  Brahman  went  home  and  said  to  his  wife,  “Wife,  to-day  I 
saw  a man  suited  to  be  the  husband  of  our  daughter;  let  us  give  her 
to  him.”  So  the  Brahman  had  his  daughter  arrayed  in  her  beautiful 
garments,  and  taking  daughter  and  wife  with  him,  went  to  the  place 
where  he  had  talked  with  the  Teacher.  A great  multitude  also, 
agitated  and  excited,  went  forth  with  them.  The  Teacher,  instead  of 
remaining  in  the  place  mentioned  by  the  Brahman,  moved  away  and 
stood  in  another  place,  leaving  a footprint  where  he  had  stood  before. 
(It  is  said  that  when  the  Buddhas  establish  a footprint,  saying,  “Let 
So-and-so  see  this  footprint,”  the  footprint  appears  only  in  a trodden 
place  and  not  elsewhere;  nowhere  else  can  anyone  see  it.) 

The  Brahman’s  wife,  who  accompanied  him,  asked  him,  “Where  is 
this  man?”  The  Brahman  replied,  “I  said  to  him,  ‘Remain  in  this 
place.’”  Looking  all  about,  the  Brahman  saw  the  footprint  and 
pointed  it  out  to  his  wife,  saying,  “This  is  his  footprint.”  Now  the 
Bralunan’s  wife  was  familiar  with  the  verses  relating  to  signs  and  im- 
mediately said  to  the  Brahman,  “Brahman,  this  is  no  footprint  of 
one  who  follows  the  Five  Lusts.”  The  Brahman  replied,  “Wife,  you 
are  always  seeing  a crocodile  in  a drop  of  water.  When  I said  to  that 
monk,  ‘I  will  give  you  my  daughter,’  he  accepted  my  proposal.” 
The  Brahman’s  wife  replied,  “Brahman,  you  may  say  what  you 
like,  but  this  is  the  footprint  only  of  one  who  is  free  from  lust.”  So 
saying,  she  pronounced  the  following  Stanza,  [195] 

195.  In  the  footprint  of  a lustful  man  the  instep  will  not  show; 

The  footprint  of  a wicked  man  will  be  violently  pressed  down; 

Of  one  infatuate,  the  footprint  will  be  shuffling. 

This  is  the  sort  of  footprint  made  by  one  who  has  rolled  back 
the  Veil  of  Passion. 

Then  said  the  Brahman  to  his  wife,  “Wife,  do  not  rattle  on  thus; 
come  with  me  in  silence.”  Advancing  a little  way,  he  saw  the  Teacher, 
whereupon  he  pointed  him  out  to  his  wife  and  said,  “There  is  the 
man!”  And  approaching  him,  he  said  to  him,  “Monk,  I will  give 
you  my  daughter  to  wife.”  The  Teacher,  instead  of  saying,  “I  have 
no  need  of  your  daughter,”  said,  “Brahman,  I have  something  to 
say  to  you;  listen  to  me.”  The  Brahman  replied,  “Say  it,  monk; 
I will  listen.”  Thereupon  the  Teacher  related  to  the  Brahman  the 


-N.3.i96ie]  The  Buddha  has  naught  to  do  with  women 


33 


story  of  his  past  life,  beginning  with  the  Great  Retirement.  The 
following  is  a synopsis  of  the  story : 

1 b.  The  Buddha  spurns  the  daughters  of  Mara 

The  Great  Being,  having  renounced  the  glory  of  dominion,  mounted 
Kanthaka,  and  with  Channa  for  companion,  proceeded  forth  on  the 
Great  Retirement.  As  he  approached  the  gate  of  the  city,  Mara,  who 
stood  near,  said  to  him,  “Siddhattha,  return  upon  your  wTay;  seven 
days  hence  the  magic  wheel  of  a Universal  Monarch  will  be  mani- 
fested to  you.”  The  Great  Being  replied,  “I  too  know  that,  Mara, 
but  I do  not  desire  it.”  “Then  for  what  purpose  are  you  going  forth 
on  the  Great  Retirement?”  “That  I may  acquire  Omniscience.” 
“Well  then,  if  from  this  day  forth  you  think  a lustful  or  malevolent  or 
cruel  thought,  I shall  know  what  to  do  in  your  case.” 

And  from  that  time  on,  Mara  pursued  the  Great  Being  for  seven 
years,  awaiting  his  opportunity.  For  six  years  the  Teacher  practiced 
austerities,  and  when,  through  his  individual  effort,  he  had  attained 
Omniscience  at  the  foot  of  the  Bo-tree,  he  sat  down  at  the  foot  of 
the  Goatherd’s  Banyan-tree,  experiencing  the  bliss  of  emancipation. 
At  that  time  Mara  sat  down  by  the  highway,  overwhelmed  with 
sorrow  at  the  thought,  “All  this  time  I have  pursued  him,  seeking  my 
opportunity,  [196]  but  have  found  no  flaw  in  him;  now  he  has 
escaped  from  my  power.” 

Now  Mara’s  three  daughters,  Craving,  Discontent,  and  Lust,  said 
to  themselves,  “Our  father  is  nowhere  to  be  seen;  where  can  he  be 
now?”  Looking  all  about,  they  saw  him  sitting  there,  whereupon  they 
approached  him  and  asked  him,  “Dear  father,  wThy  are  you  so  down- 
cast and  depressed?”  He  told  them  what  was  the  matter.  Then 
they  said  to  him,  “Dear  father,  be  not  disturbed;  we  will  bring  him 
under  our  control  and  fetch  him  hither.”  “Dear  daughters,  it  is 
not  possible  for  anyone  to  bring  this  man  under  control.”  “Dear 
father,  we  are  women;  we  will  bind  him  fast  with  the  fetters  of  lust; 
so  will  we  fetch  him  hither.  As  for  you,  be  not  disturbed.”  And 
approaching  the  Teacher,  they  said  to  him,  “Monk,  we  would  be 
your  humble  slaves.”  The  Teacher  paid  no  attention  to  their  words, 
nor  did  he  so  much  as  open  his  eyes  and  look  at  them. 

Said  the  daughters  of  Mara  again,  “Many  and  various  are  the 
tastes  of  men.  Some  like  maidens,  others  like  women  in  the  prime 
of  life,  others  like  women  who  have  reached  middle  life,  while  still 


34 


Book  lb.  Story  1.  Dhammapada  179-180  [N.3. 19616- 


others  like  women  who  have  passed  middle  life.  We  will  tempt  him 
in  various  forms.”  So  one  after  another,  they  assumed  the  forms 
of  women  of  various  ages,  creating  by  supernatural  power  each  a 
hundred  female  forms.  And  in  the  guise  of  maidens,  women  who 
had  not  yet  given  birth  to  a child,  women  who  had  given  birth  to  one 
child,  women  who  had  given  birth  to  two  children,  women  who  had 
reached  middle  life,  and  women  who  had  reached  old  age,  they  ap- 
proached the  Exalted  One  six  times  and  said  to  him,  “Monk,  we 
would  be  your  humble  slaves.” 

But  neither  did  the  Exalted  One  pay  any  attention  to  that,  but 
remained  free,  even  as  though  the  elements  of  being  had  been  utterly 
destroyed.  [197]  But  when,  after  that,  they  did  not  retire,  the 
Teacher  said  to  them,  “Depart;  what  do  you  see,  that  you  strive 
thus?  Such  actions  as  these  should  be  performed  before  those  who 
have  not  rid  themselves  of  the  lusts  and  other  evil  passions.  The 
Tathagata,  however,  has  rid  himself  of  the  lusts  and  other  evil 
passions.  Why  will  ye  try  to  bring  me  into  your  control?”  So  say- 
ing, he  pronounced  the  following  Stanzas, 

179.  There  is  one  whose  victory  cannot  be  turned  to  defeat, 

Unto  victory  over  whom  no  one  in  the  world  can  attain. 

The  Buddha,  unlimited  in  power,  the  trackless. 

By  what  track  can  you  lead  him? 

180.  There  is  one  in  whom  there  is  no  Craving, 

With  its  snares  and  poisons,  to  lead  him  whithersoever. 

The  Buddha,  unlimited  in  power,  the  trackless. 

By  what  track  can  you  lead  him?  [198] 

At  the  conclusion  of  the  lesson  many  divinities  obtained  Com- 
prehension of  the  Law,  and  the  daughters  of  Mara  then  and  there 
disappeared. 

When  the  Teacher  had  completed  his  religious  instruction,  he  said, 
“Magandiya,  when  long  ago  I beheld  these  three  daughters  of  Mara, 
possessed  of  bodies  comparable  to  masses  of  gold,  free  from  phlegm 
and  the  other  bodily  impurities,  even  then  I had  no  desire  for  the 
pleasures  of  love.  But  as  for  your  daughter’s  body,  it  is  a corpse 
filled  with  the  thirty-two  constituents,  an  impure  vessel,  as  it  were, 
painted  without.  Were  my  foot  smeared  with  filth,  and  were  she  to 
lie  on  my  threshold,  I would  not  touch  her  even  with  the  sole  of  my 
foot.”  And  when  he  had  thus  spoken,  he  pronounced  the  following 
Stanza, 


35 


-N .3. 199«i]  The  Buddha  has  naught  to  do  with  women 

Having  seen  Craving,  Discontent,  and  Lust, 

I had  no  desire  for  the  pleasures  of  love. 

What  is  this  body,  filled  with  urine  and  dung? 

I should  not  be  willing  to  touch  it,  even  with  my  foot. 


XIV.  2.  THE  TWIN  MIRACLE  1 

They  that  are  devoted  to  meditation,  they  that  are  steadfast.  This 
religious  instruction  was  given  by  the  Teacher  at  the  gate  of  the 
city  Sankassa  with  reference  to  many  gods  and  men.  But  the  story 
begins  at  Rajagaha.  [199] 

2 a.  Pindola  Bharadvaja  performs  a miracle 

For  once  upon  a time  a treasurer  of  Rajagaha  went  to  the  river 
Ganges  to  sport  in  the  water.  To  avoid  the  risk  of  losing  his  jewels 
and  clothing  and  to  prevent  them  from  slipping  away  while  his  mind 
was  otherwise  occupied,  he  put  them  in  an  openwork  wicker  basket. 
Now  a certain  red-sandalwood  tree  which  grew  on  the  bank  of  the 
Ganges  above,  whose  roots  were  washed  by  the  waters  of  the  Ganges, 
fell  into  the  Ganges,  was  gradually  broken  up  by  the  rocks  in  the 
river,  and  went  to  pieces.  A fragment  of  the  tree  about  the  size  of 
a water-jar,  which  had  been  ground  by  the  rocks  and  washed  by  the 
waves  until  it  was  round  and  smooth,  and  which  had  been  carried 
along  by  the  current  and  in  the  course  of  time  had  become  wrapped 
round  and  round  with  Sevala  plants,  finally  drifted  against  the 
treasurer’s  wicker  basket,  and  was  caught  therein. 

“What  is  this?”  said  the  treasurer.  “A  fragment  of  a tree,” 
replied  his  companions.  The  treasurer  ordered  it  brought  to  him. 

1 Parallels:  Jataka  483:  iv.  263-267;  Divyavadana,  xii:  143-166;  Hardy,  Manual 
of  Buddhism,  pp.  300-313.  The  Cingalese  version  translated  by  Hardy  follows  closely 
the  Dhammapada  Commentary  version.  Materially  different  are  the  Jataka  and 
Divyavadana  versions.  The  Dhammapada  Commentary  version  appears  to  be  entirely 
independent  of  the  Jataka  version.  The  Jataka  version  is  very  brief  (only  about 
one  fifth  as  long  as  the  Dhammapada  Commentary  version),  and  lacks  the  account  of 
the  finding  of  the  block  of  wood  and  the  fashioning  of  the  bowl,  the  creation  of  the 
jeweled  walk,  and  the  offers  of  the  six  disciples  to  perform  miracles.  The  Dhammapada 
Commentary  version  gives  a multitude  of  details  not  found  in  the  Jataka  version,  es- 
pecially in  its  accounts  of  Pindola’s  miracle,  the  Twin  Miracle  proper,  and  the  preach- 
ing of  the  Abhidhamma  in  the  World  of  the  Thirty-three,  xiv.  2 a (text:  iii.  19912- 
20322)  is  an  elaboration  of  Vinaya,  CullaVagga,  v.  8 : ii.  110-112.  The  Dhammapada 
Commentary  version  of  the  Twin  Miracle,  the  Preaching  of  the  Abhidhamma,  and  the 
Descent  of  the  Deities,  is  referred  to  at  Milindapanha,  34921,  350s*4.  Text:  N iii. 
199-230. 


36 


Book  lJf.,  Story  2.  Dhammapada  181  [N.3.i99?i- 

“What  kind  of  wood  is  it?”  thought  the  treasurer.  In  order  to  find 
out  for  himself,  he  proceeded  to  pare  it  with  the  blade  of  an  adze, 
and  immediately  discovered  that  it  was  a block  of  red  sandalwood  of 
the  color  of  red  lac.  [200]  Now  the  treasurer  was  neither  orthodox 
nor  heretical  in  his  views,  but  was  impartial  to  both.  He  thought 
to  himself,  “I  have  a great  quantity  of  red  sandalwood  in  my  house; 
what  shall  I do  with  this?”  Then  the  following  thought  occurred  to 
him,  “There  are  many  men  living  in  the  world  who  say,  ‘We  are 
Arahats,  we  are  Arahats.’  For  my  part,  however,  I know  not  a single 
Arahat.  I will  have  the  lathe  in  my  house  started  up  and  a bowl 
turned;  and  this  bowl  I will  suspend  in  the  air  by  a cord  from  a series 
of  bamboos,  sixty  cubits  from  the  ground.  Then  I will  make  the 
following  proclamation,  ‘If  any  be  an  Arahat,  let  him  fly  through  the 
air  and  take  the  bowl.’  If  any  shall  succeed  in  taking  the  bowl,  I 
will  become  his  disciple,  and  my  son  and  my  wife  likewise.”  Accord- 
ingly he  had  a bowl  turned,  suspended  it  from  a series  of  bamboos, 
and  made  the  following  proclamation,  “If  any  in  this  world  be  an 
Arahat,  let  him  fly  through  the  air  and  take  this  bowl.” 

Six  religious  teachers  said  to  him,  “This  bowl  is  just  the  thing  for 
us;  give  it  to  us.”  But  the  treasurer  replied,  “Fly  through  the  air 
and  take  it.”  On  the  sixth  day  the  naked  ascetic  Nathaputta  said 
to  his  disciples,  “Go  say  to  the  treasurer,  ‘This  bowl  is  just  the  thing 
for  our  teacher.  Do  not  insist  on  our  flying  through  the  air  for  the 
sake  of  a mere  trifle.  Give  us  the  bowl.’”  [201]  They  went  and 
delivered  his  message  to  the  treasurer,  who  replied,  “He  only  shall 
have  the  bowl  who  can  fly  through  the  air  and  take  it.” 

Nathaputta  himself  desired  to  go.  Accordingly  he  gave  orders 
to  his  disciples,  “I  will  lift  up  a single  hand  and  a single  foot,  and 
act  as  though  I were  about  to  fly  up.  Then  you  must  say  to  me, 
‘Teacher,  what  are  you  doing?  Do  not  reveal  hidden  powers  of 
Arahatship  to  the  multitude  merely  for  the  sake  of  a wooden  bowl.’ 
So  saying,  you  must  grasp  me  by  the  hands  and  feet,  pull  me  down,  and 
throw  me  on  the  ground.”  Then  Nathaputta  went  and  said  to  the 
treasurer,  “Great  treasurer,  this  bowl  is  not  at  all  the  thing  for  others. 
Do  not  insist  on  my  flying  through  the  air  for  the  sake  of  a mere 
trifle.  Give  me  the  bowl.”  “Reverend  Sir,  fly  through  the  air  and 
take  it;  that  is  the  only  way.” 

Then  Nathaputta  said  to  his  disciples,  “Well  then,  come  away, 
come  away.”  So  saying,  he  led  them  away.  Then  he  said,  “I  shall 
now  fly  up  into  the  air.”  So  saying,  he  lifted  up  a single  hand  and  a 


-N  .3.2032] 


The  Twin  Miracle 


37 


single  foot.  Thereupon  his  disciples  said  to  him,  “Teacher,  teacher, 
what  is  it  you  are  doing?  All  for  the  sake  of  a wretched,  miserable 
wooden  bowl,  why  need  you  reveal  hidden  powers  to  the  multitude?” 
Forthwith  they  grasped  him  by  the  hands  and  feet  and  dragged  him 
down  and  threw  him  on  the  ground.  Then  he  said  to  the  treasurer, 
“ Great  treasurer,  these  my  disciples  will  not  permit  me  to  fly  up  into 
the  air;  pray  give  me  the  bowl.”  “Fly  up  and  take  it,  Reverend  Sir.” 
Thus  did  the  six  heretics  strive  for  six  days;  but  for  all  their  striving, 
they  did  not  succeed  in  obtaining  the  bowl. 

On  the  seventh  day  the  Venerable  Elder  Moggallana  the  Great 
and  the  Venerable  Elder  Pindolabharadvaja  set  out  to  make  an 
alms-pilgrimage  in  Rajagaha;  and  taking  their  stand  on  a flat  rock, 
they  proceeded  to  robe  themselves.  [202]  Just  at  that  moment 
some  gamesters  began  the  following  conversation,  “Friends,  six 
religious  teachers  used  to  go  about  pretending  to  be  Arahats.  But 
when,  seven  days  ago,  the  treasurer  of  Rajagaha  suspended  a bowl 
and  said,  ‘If  any  be  an  Arahat,  let  him  fly  through  the  air  and  take 
the  bowl,’  not  one  of  those  who  pretended  to  be  Arahats  could  fly 
through  the  air.  To-day  we  know  for  certain  that  there  are  no  Arahats 
in  the  world.” 

Hearing  this  talk,  the  Venerable  Moggallana  the  Great  said  to  the 
Venerable  Elder  Pindolabharadvaja,  “Brother,  you  have  heard  the 
conversation  of  these  men;  they  talk  as  though  they  were  challenging 
the  Religion  of  the  Buddha.  Now  you  are  possessed  of  great  magical 
power,  you  are  possessed  of  great  supernatural  power;  go  fly  through 
the  air  and  take  this  bowl.”  “Brother  Moggallana,  you  are  known 
far  and  wide  as  ‘Foremost  of  those  that  possess  magical  power;’  you 
take  this  bowl;  if  you  take  it,  I will  take  it.”  Moggallana  replied, 
“You  go,  brother.”  Accordingly  the  Venerable  Elder  Pindolabha- 
radvaja entered  into  the  trance  of  the  Supernatural  Faculties,  and 
arising  from  the  trance,  he  encircled  the  flat  rock  three  leagues  in 
extent  with  the  tip  of  his  foot,  and  then  raising  it  aloft  as  easily  as  if 
it  were  silk-cotton,  he  walked  seven  times  about  in  a circle  over  the  city 
of  Rajagaha. 

Now  the  city  of  Rajagaha  was  exactly  three  leagues  in  extent,  and 
the  rock  appeared  like  a covering  over  the  city.  The  residents  of 
the  city  thought  to  themselves,  “The  rock  will  fall  upon  us  and  crush 
us,”  and  terrified  with  fear,  they  placed  winnowing-baskets  on  their 
heads  and  hid  themselves  here  and  there.  [203]  The  seventh  time 
the  Elder  encircled  the  city  he  rent  the  flat  rock  asunder  and  showed 


38 


Booh  14.,  Story  2.  Dhammapada  181  [N. 3.2032- 


himself  plainly  before  the  people.  When  the  multitude  saw  the 
Elder,  they  cried  out,  “Reverend  Pindolabharadvaja,  take  firm  hold 
of  the  rock;  do  npt  destroy  us  all.”  Thereupon  the  Elder  kicked  the 
rock  away  from  him,  whereupon  the  rock  settled  in  the  same  place 
in  which  it  had  lain  before.  And  the  Elder  lighted  on  the  top  of  the 
treasurer’s  house. 

W’hen  the  Elder  saw  him,  he  prostrated  himself  on  his  breast  and 
said,  “Master,  pray  descend.”  When  the  Elder  had  descended,  the 
treasurer  provided  him  with  a seat,  caused  him  to  lower  his  bowl, 
filled  it  wuth  the  four  sweet  foods,  and  returned  it  to  the  Elder.  The 
Elder  took  his  bowl  and  set  out  in  the  direction  of  the  monastery. 
Thereupon  all  those  who,  because  of  absence  either  in  the  forest  or 
in  the  village,  had  not  seen  that  miracle,  gathered  together  and 
began  to  follow  the  Elder,  saying  to  him,  “Reverend  Sir,  show  us 
also  the  miracle.”  So  the  Elder  repeated  the  miracle  for  them  also, 
and  having  so  done,  continued  his  course  to  the  monastery. 

The  Teacher,  who  was  following  the  Elder,  heard  the  noise  of  the 
multitude  as  they  roared  out  their  applause,  and  asked  the  Elder 
Ananda,  “Ananda,  who  is  it  they  are  applauding?”  “Reverend  Sir,” 
replied  the  Elder  Ananda,  “Pindolabharadvaja  flew  up  into  the  air 
and  took  the  bowl  made  of  red  sandalwood,  and  the  multitude  are 
applauding  him.”  So  the  Teacher  summoned  Bharadvaja  and  said  to 
him,  “Is  the  report  true  that  you  have  done  this?”  “Yes,  Reverend 
Sir,  it  is  true.”  “Bharadvaja,  why  did  you  do  this?”  Thereupon  the 
Teacher  rebuked  the  Elder,  caused  him  to  break  that  bowl  to  pieces, 
and  directed  him  to  give  the  fragments  to  the  monks  to  grind  into 
powder  for  sandal-paste.  And  he  laid  down  a precept  forbidding 
the  exercise  of  the  supernatural  powers  for  such  purposes  in  the 
future.  [204] 

2 b.  The  Buddha  promises  to  perform  a miracle 

When  the  heretics  heard  that  the  monk  Gotama  had  caused  that 
bowl  to  be  broken  to  pieces  and  that  he  had  laid  down  a precept  for- 
bidding his  disciples  to  perform  miracles,  they  said,  “Even  if  their 
lives  depend  upon  it,  the  disciples  of  the  monk  Gotama  will  not  dis- 
obey the  precept  which  he  has  laid  down.  Moreover  the  monk  Gotama 
will  also  keep  that  precept.  Now  is  our  chance!”  So  they  went 
through  the  streets  of  the  city  proclaiming,  “It  is  our  wont  to  keep 
our  own  powers  hidden,  and  it  was  for  this  reason  that  on  a recent 


-N.3. 20514] 


The  Twin  Miracle 


39 


occasion  we  refused  to  display  our  own  powers  for  the  sake  of  a wooden 
bowl.  But  the  disciples  of  the  monk  Gotama  displayed  their  powers 
to  the  multitude  all  for  the  sake  of  a paltry  bowl.  The  monk  Gotama 
in  his  wisdom  caused  that  bowl  to  be  broken  to  pieces  and  laid  down 
a precept  forbidding  his  disciples  to  perform  miracles.  Henceforth 
we  will  perform  miracles  only  with  him.” 

King  Bimbisara  heard  their  talk,  went  to  the  Teacher,  and  said, 
“Reverend  Sir,  is  the  report  true  that  you  have  forbidden  your 
disciples  to  perform  miracles?”  “Yes,  great  king.”  “The  heretics 
are  saying,  ‘We  will  perform  miracles  with  you;’  what  do  you  intend 
to  do  about  this?”  “If  they  perform  miracles,  I will  do  the  same.” 
“Have  you  not  laid  down  a precept  forbidding  the  performance  of 
miracles?”  “Great  king,  I have  not  laid  down  a precept  for  myself; 
the  precept  was  intended  to  apply  only  to  my  disciples.”  “Do  you 
mean  that  the  precept  which  you  laid  down  was  intended  to  apply 
to  everyone  but  yourself?” 

“Well,  great  king,  I will  answer  that  question  by  another.  Great 
king,  it  is  true,  is  it  not,  that  you  have  a pleasure-garden  in  your 
kingdom?”  “Yes,  Reverend  Sir.”  “Great  king,  if  the  populace 
should  eat  the  mangoes  and  other  fruits  in  your  garden,  what  would 
you  do  to  them?”  “I  should  inflict  punishment  upon  them.  Reverend 
Sir.”  “But  you  would  have  the  right  to  eat  them  yourself?”  “Yes, 
Reverend  Sir:  I am  not  liable  to  punishment;  I should  have  the  right 
to  eat  whatever  belongs  to  me.”  “Great  king,  even  as  [205]  your 
authority  extends  throughout  your  kingdom  thirty  leagues  in  extent, 
and  you  are  not  yourself  liable  to  punishment  for  eating  mangoes  and 
other  fruits  in  your  own  garden,  wdiile  others  are  liable  to  punishment 
for  so  doing,  even  so  my  authority  extends  throughout  hundreds  of 
thousands  of  millions  of  worlds,  and  while  I may  overstep  the  precepts 
which  I have  myself  laid  down,  others  may  not  so  do;  therefore, 
great  king,  I shall  perform  a miracle.” 

When  the  heretics  heard  these  words,  they  said  to  each  other, 
“Now  we  are  lost;  the  monk  Gotama  declares  that  the  precept  which 
he  laid  down  was  intended  to  apply  to  his  disciples,  but  not  to  himself, 
and  he  further  declares  that  it  is  his  intention  to  perform  a miracle 
himself;  what  are  we  to  do?”  And  they  took  counsel  together.  The 
king  asked  the  Teacher,  “Reverend  Sir,  when  do  you  intend  to  per- 
form this  miracle?”  “On  the  day  of  full  moon  of  the  month  Asalhi, 
four  months  hence.”  “Where  will  you  perform  it,  Reverend  Sir?” 
“Near  Savatthi,  great  king.”  (Now  why  did  the  Teacher  appoint 


40 


Book  Ilf,  Story  2.  Dhammapada  181  [N.3.205i4- 


a place  so  far  distant?  Because  Savatthi  is  the  place  where  all  the 
Buddhas  have  performed  their  great  miracles;  it  was  likewise  to 
permit  the  assemblage  of  a great  multitude.  For  these  reasons  the 
Teacher  appointed  a place  far  distant.) 

The  heretics,  hearing  these  words,  said  to  each  other,  “Four 
months  hence  the  monk  Gotama  will  perform  a miracle  at  Savatthi. 
Henceforth,  therefore,  we  must  pursue  him  unremittingly.  When 
the  populace  see  us,  they  will  ask,  ‘What  does  this  mean?’  and  we  will 
reply,  ‘You  will  remember  that  we  said,  “We  will  perform  a miracle 
with  the  monk  Gotama;”  now  he  is  running  away  from  us;  but  since 
we  are  not  willing  that  he  should  get  away  from  us,  we  are  pursuing 
him.’” 

When  the  Teacher  had  gone  his  round  for  alms  in  Rajagaha,  he 
came  forth  from  the  city.  The  heretics  likewise  came  forth  in  his 
train.  Wherever  he  took  his  meal,  there  they  lodged  for  the  night; 
wherever  he  lodged  for  the  night,  there  they  took  their  breakfast. 
When  the  people  asked  them,  “What  does  this  mean?”  they  gave  the 
same  answer  they  had  before  agreed  upon.  [206]  “We  will  see  the 
miracle,”  cried  out  the  multitude,  and  followed  after.  In  due  course 
the  Teacher  reached  Savatthi.  The  heretics  accompanied  him  thither. 
On  reaching  the  city  they  stirred  up  their  retainers,  obtained  for 
themselves  a hundred  thousand  pieces  of  money,  caused  a pavilion 
to  be  erected  with  pillars  of  acacia  wood,  and  caused  it  to  be  covered 
with  blue  lotus  flowers.  Having  so  done,  they  sat  down  and  said, 
“Here  we  will  perform  a miracle.” 

King  Pasenadi  Kosala  approached  the  Teacher  and  said,  “Rever- 
end Sir,  the  heretics  have  caused  a pavilion  to  be  erected;  shall  I 
also  erect  a pavilion  for  you?”  “There  is  no  need  of  so  doing,  great 
king;  I have  a pavilion-maker.”  “Reverend  Sir,  who  is  there  here 
besides  me  that  can  build  a pavilion  for  you?”  “Sakka  king  of  the 
gods,  great  king.”  “Reverend  Sir,  where  will  you  perform  the  mira- 
cle?” “At  the  foot  of  the  mango-tree  which  is  called  Ganda’s,  great 
king.”  The  heretics  heard  the  words,  “He  will  perform  the  miracle 
at  the  foot  of  the  mango-tree.”  Straightway  they  tore  up  by  the 
roots  all  of  the  mango-trees  for  a league  around,  even  those  that  had 
sprung  up  that  very  day,  and  threw  them  all  into  the  forest. 


-N  .3.208i] 


The  Twin  Miracle 


41 


2 c.  Preliminary  miracles 

On  the  day  of  full  moon  of  the  month  Asalhi  the  Teacher  entered 
the  city.  On  the  same  day  Ganda,  the  king’s  gardener,  seeing  a large 
ripe  mango  in  a basket  of  leaves  made  by  red  ants,  drove  away  the 
crows  which  had  been  attracted  by  its  savor  and  flavor,  picked  up 
the  mango,  and  set  out  writh  it,  intending  to  take  it  to  the  king.  But 
seeing  the  Teacher  by  the  way,  he  thought  to  himself,  “If  the  king  eats 
this  mango,  he  will  possibly  give  me  eight  or  sixteen  pieces  of  money 
for  it,  and  that  will  not  suffice  to  keep  me  alive  during  one  state  of 
existence;  but  if  I give  this  to  the  Teacher,  [207]  it  will  avail  to  my 
salvation  time  without  end.”  Accordingly  he  presented  the  ripe 
mango  to  the  Teacher. 

The  Teacher  looked  at  the  Elder  Ananda.  The  Elder  removed 
the  outer  covering  from  the  gift  intended  for  the  great  king  and  placed 
the  mango  in  the  Teacher’s  hands.  The  Teacher  presented  his  bowl, 
received  the  ripe  mango,  and  intimated  that  he  desired  to  sit  down 
right  there.  The  Elder  spread  his  robe  and  presented  it.  When  the 
Teacher  was  seated,  the  Elder  strained  water,  crushed  the  ripe 
mango,  made  a sherbet,  and  gave  it  to  the  Teacher.  When  the 
Teacher  had  drunk  the  mango-sherbet,  he  said  to  Ganda,  “Dig 
up  the  earth  right  here  and  plant  the  seed  of  the  mango.”  The  gar- 
dener did  as  he  was  told. 

The  Teacher  washed  his  hands  over  the  place  where  the  mango 
had  been  planted.  The  very  moment  he  washed  his  hands,  a mango- 
tree  sprang  up,  with  a stalk  as  thick  as  a plow-handle,  fifty  cubits  in 
height.  Five  great  branches  shot  forth,  each  fifty  cubits  in  length, 
four  to  the  four  cardinal  points  and  one  to  the  heavens  above.  In- 
stantly the  tree  was  covered  with  flowers  and  fruits;  indeed  on  one 
side  it  bore  a cluster  of  ripe  mangoes.  Approaching  from  behind,  the 
monks  picked  the  ripe  mangoes,  ate  them,  and  then  withdrew.  When 
the  king  heard  that  a mango-tree  so  wonderful  had  sprung  up,  he 
gave  orders  that  no  one  should  cut  it  down,  and  posted  a guard. 
Because  the  tree  had  been  planted  by  the  gardener  Ganda,  it  became 
known  as  Ganda’s  Mango-tree. 

Men  of  the  baser  sort  also  ate  the  ripe  mango  fruits  and  cried  out, 
“You  rascally  heretics,  when  you  heard  that  the  monk  Gotama  would 
do  a miracle  at  the  foot  of  Ganda’s  Mango-tree,  you  caused  all  the 
young  mangoes  [208]  for  a league  around,  even  those  that  have  sprung 
up  this  very  day,  to  be  torn  up  by  the  roots;  yet  here  is  Ganda’s  mango- 


42 


Book  lJf,,  Story  2.  Dhammapada  181  [N.3.2081- 


tree.”  So  saying,  they  took  the  seeds  and  cores  of  the  mango-fruits 
which  remained,  and  threw  them  at  the  heretics. 

Sakka  ordered  the  deity  Wind-cloud,  “Uproot  the  pavilion  of  the 
heretics  with  your  winds  and  throw  it  into  the  cesspool.”  Wind-cloud 
did  so.  Then  Sakka  ordered  the  Sun-deity,  “ Check  the  course  of  the 
sun’s  disk  and  scorch  them.”  The  Sun-deity  did  so.  Then  Sakka 
again  ordered  Wind-cloud,  “Wind-cloud,  set  the  chariot  of  the  wind 
in  motion  and  go  forth.”  Wind-cloud  did  so.  Now  the  bodies  of  the 
heretics  were  streaming  with  sweat,  and  Wind-cloud  sprinkled  them 
with  a shower  of  dust  until  they  looked  like  red  ants.  Then  Sakka 
again  ordered  Wind-cloud,  “Cause  countless  great  drops  of  rain  to 
fall.”  Wind-cloud  did  so,  and  the  heretics  looked  like  mottled  cows. 
Naked  as  they  were,  they  fled  helter-skelter. 

As  they  were  running  away,  a certain  farmer  who  was  a supporter 
of  Purana  Kassapa,  thought,  “To-morrow  is  the  day  when  my  noble 
teachers  will  perform  their  miracle;  I must  go  see  the  miracle.” 
So  unyoking  his  cattle  and  taking  with  him  a vessel  of  broth  which 
he  had  brought  with  him  early  in  the  morning,  and  a rope,  he  set  out 
to  return  home.  When  he  saw  Purana  running  away  in  such  wise,  he 
said  to  him,  “Reverend  Sir,  I set  out  with  the  thought  in  my  mind, 
‘I  will  go  see  my  noble  teachers  perform  their  miracle.’  Where  are 
you  going?”  Purana  replied,  “Why  should  you  wish  to  see  a miracle? 
Give  me  your  waterpot  and  rope.”  [209]  The  farmer  did  so.  Purana 
took  the  waterpot  and  rope,  and  going  to  the  bank  of  the  river,  tied 
the  waterpot  to  his  neck  with  the  rope,  and  threw  himself  into  the 
stream.  There  was  a splash  of  water-bubbles,  and  Purana  died  and 
was  reborn  in  the  Avici  Hell. 

The  Teacher  created  a jeweled  walk  in  the  air,  one  end  of  which 
rested  upon  the  eastern  rim  of  the  world  and  the  other  upon  the  western 
rim.  As  the  shadows  of  evening  drew  on,  there  assembled  a multitude 
thirty-six  leagues  in  extent.  The  Teacher,  thinking  to  himself,  “This 
is  the  time  for  me  to  perform  the  miracle,”  came  forth  from  the  Per- 
fumed Chamber  and  stood  on  the  terrace. 

At  that  moment  a female  lay  disciple  named  GharanI,  a woman 
possessed  of  magical  power,  who  had  attained  the  Fruit  of  the  Third 
Path,  approached  the  Teacher  and  said,  “Reverend  Sir,  so  long  as 
you  have  a daughter  like  me  remaining  alive,  you  will  have  no  occa- 
sion to  weary  yourself;  I will  perform  a miracle.”  “GharanI,  what 
miracle  will  you  perform?”  “Reverend  Sir,  I will  convert  the  great 
earth  which  lies  inclosed  within  the  circle  of  the  world  into  water, 


-N. 3. 211s] 


The  Twin  Miracle 


43 


and  then  I will  dive  into  the  water  like  a water-bird  and  reappear 
at  the  eastern  rim  of  the  world.  Likewise  will  I reappear  at  the  west- 
ern rim,  and  at  the  northern  rim,  and  at  the  southern  rim  of  the  world, 
and  at  the  centre.  People  will  ask,  ‘Who  is  that?’  and  other  people 
will  answer,  ‘That  is  Gharanl.  If  such  is  the  supernatural  power  of  a 
mere  woman,  what  must  the  supernatural  power  of  a Buddha  be  like?’ 
[210]  Under  such  circumstances  the  heretics  will  flee  away  without 
so  much  as  waiting  to  see  you.”  The  Teacher  replied,  “I  know  very 
well,  Gharanl,  that  you  are  perfectly  able  to  perform  such  a miracle 
as  you  describe;  but  this  basket  of  flowers  was  not  prepared  for  you.” 
With  these  words  he  declined  her  offer.  Gharanl  said  to  herself, 
“The  Teacher  declines  my  offer;  doubtless  there  is  some  one  else  able 
to  perform  a greater  miracle  than  that  which  I am  able  to  perform.” 
So  saying,  she  stepped  aside. 

Thought  the  Teacher  to  himself,  “Thus  will  the  merits  of  these 
persons  also  become  manifest;  thus  will  they  send  up  their  shouts  of 
applause  in  the  midst  of  a company  thirty-six  leagues  in  extent.” 
And  he  asked  yet  others,  “What  manner  of  miracle  will  you  perform?” 
“Thus  and  thus  will  we  perform  a miracle,  Reverend  Sir,”  they  re- 
plied; and  standing  before  the  Teacher,  they  sent  up  shouts  of  ap- 
plause. The  story  goes  that  among  others  Culla  Anathapindika 
thought  to  himself,  “So  long  as  the  Teacher  has  a son  like  me  alive,  a 
lay  disciple  who  has  attained  the  Fruit  of  the  Third  Path,  he  will 
have  no  occasion  to  weary  himself.”  Accordingly  he  said  to  the 
Teacher,  “Reverend  Sir,  I will  perform  a miracle.”  “What  manner 
of  miracle  will  you  perform?”  asked  the  Teacher.  “Reverend  Sir, 
I will  assume  a form  like  that  of  Maha  Brahma,  twelve  leagues  in 
size,  and  in  the  midst  of  this  company,  with  a sound  like  the  roar 
of  thunder  that  accompanies  a heavy  rainstorm,  I will  shake  the  earth 
even  as  Maha  Brahma  shakes  the  earth.  The  multitude  will  ask, 
‘What  sound  is  that?’  and  the  answer  will  be,  ‘That  is  the  sound  of  an 
earthquake  produced  by  Culla  Anathapindika.’  The  heretics  will 
say,  ‘ If  such  is  the  supernatural  power  of  a layman,  what  must  be  the 
supernatural  power  of  a Buddha?’  And  they  will  flee  away  without 
so  much  as  waiting  to  see  you.”  The  Teacher  repeated  the  answer 
he  had  given  to  Gharanl,  “I  know  that  you  possess  this  power,” 
and  declined  his  offer  to  perform  the  miracle. 

Now  a certain  seven-year-old  girl,  a novice  named  Clra,  who  had 
attained  Fourfold  Knowledge,  [211]  saluted  the  Teacher  and  said, 
“Reverend  Sir,  I will  perform  a miracle.”  “What  miracle  will  you 


44 


Book  lit.  Story  2.  Dhammapada  181  [N.3.2113- 


perform,  Clra?”  “Reverend  Sir,  I will  fetch  hither  Mount  Sineru, 
and  the  range  of  mountains  that  encircles  the  earth,  and  Himalaya 
likewise,  and  I will  set  them  up  in  a row;  and  then  I will  soar  like  a 
wild-goose  up  and  over  the  tops  of  these  mountains  without  so 
much  as  touching  them  and  return  hither.  When  the  populace  see 
me,  they  will  ask,  ‘Who  is  that?’  and  the  answer  will  be,  ‘That  is  the 
female  novice  Clra.’  The  heretics  will  say,  ‘It  is  a mere  seven-year- 
old  novice  who  possesses  this  supernatural  power;  what  must  the 
supernatural  power  of  a Buddha  be  like?’  So  saying,  they  will  flee 
away  without  so  much  as  waiting  to  see  you.”  (The  same  words  are 
to  be  understood  here  as  occurred  in  the  previous  answers.)  To  her 
likewise  did  the  Exalted  One  reply,  “I  know  your  supernatural 
power,”  and  declined  her  offer  to  perform  the  miracle. 

Now  a certain  novice  named  Cunda,  who,  although  he  had  attained 
Fourfold  Knowledge  and  Freedom  from  the  Depravities,  yet  was  only 
seven  years  old,  saluted  the  Teacher  and  said,  “Exalted  One,  I will 
perform  a miracle.”  “What  miracle  will  you  perform?”  asked  the 
Teacher.  Cunda  replied,  “Reverend  Sir,  I will  take  upon  my  shoulder 
a great  rose-apple  tree,  which  is  the  emblem  of  the  Land  of  the  Rose- 
apple,  and  I will  wave  it  back  and  forth,  and  I will  bring  fragments  of 
rose-apple  and  give  to  this  company  to  eat  thereof,  and  I will  also 
bring  flowers  of  the  coral  tree.”  Then  the  nun  Uppalavanna  saluted 
the  Teacher  and  said,  “Reverend  Sir,  I will  perform  a miracle.” 
“What  miracle  will  you  perform?”  asked  the  Teacher.  “Reverend 
Sir,”  replied  Uppalavanna,  “Before  the  eyes  of  a multitude  extended 
twelve  leagues  on  all  sides,  I will  surround  myself  with  a retinue  thirty- 
six  leagues  round  about,  and  I will  take  the  form  of  a Universal 
Monarch  and  will  come  to  you  and  will  pay  obeisance  to  you.”  [212] 
Said  the  Teacher,  “I  know  your  supernatural  power,”  and  declined 
her  offer  to  perform  the  miracle. 

Then  the  Elder  Moggallana  the  Great  saluted  the  Exalted  One 
and  said,  “Reverend  Sir,  I will  perform  a miracle.”  “What  miracle 
will  you  perform?”  asked  the  Teacher.  “Reverend  Sir,  I will  put 
Mount  Sineru,  king  of  mountains,  between  my  teeth  and  crunch  it 
like  a kidney-bean.”  “What  else  will  you  do?”  “I  will  roll  up  this 
earth  like  a mat  and  thrust  it  between  my  fingers.”  “What  else 
will  you  do?”  “I  will  cause  the  earth  to  revolve  like  a potter’s  wheel 
and  I will  give  the  multitude  the  essence  of  earth  to  eat.”  “What  else 
will  you  do?”  “I  will  place  the  earth  in  my  left  hand,  and  I will 
remove  all  these  living  beings  to  another  continent.”  “What  else  will 


-N.3.21319] 


The  Twin  Miracle 


45 


you  do?”  “I  will  use  Mount  Sineru  as  an  umbrella-stick,  uplift  the 
great  earth,  place  it  thereon,  and  taking  it  in  one  hand,  even  as  a 
monk  carries  an  umbrella  in  his  hand,  walk  about  in  the  air.”  Said 
the  Teacher,  “I  know  your  supernatural  power,”  but  declined  to  per- 
mit him  to  perform  the  miracles.  Said  Moggallana,  “Doubtless  the 
Teacher  knows  of  someone  able  to  perform  a miracle  more  wonderful 
than  any  that  I am  able  to  perform.”  So  saying,  he  stepped  aside. 

Then  said  the  Teacher  to  him,  “Moggallana,  this  basket  of  flowers 
was  not  prepared  for  you.  The  burden  which  I bear  is  like  the  burden 
of  none  other;  mine  is  a burden  which  none  other  is  able  to  bear. 
Indeed  it  is  not  strange  that  there  is  now  no  one  who  can  bear  my  bur- 
den. In  previous  states  of  existence,  also,  in  which,  solely  through 
my  own  volition,  I was  born  as  an  animal,  no  one  was  able  to  bear  my 
burden.”  When  the  Teacher  had  thus  spoken,  [213]  the  Elder  asked 
him,  “When  was  this,  Reverend  Sir,  and  how  was  this?”  The 
Teacher  then  related  in  detail  the  Kanha  Usabha  Jataka:1 

Because  the  load  was  heavy,  because  the  road  was  deep  with  mud. 
They  harnessed  Blackie,  and  he  straightway  drew  the  load. 

Having  related  this  Jataka,  to  make  the  matter  clearer,  he  related 
in  detail  also  the  Nandi  Visala  Jataka: 2 

One  should  always  speak  kindly;  under  no  circumstances  should  one  speak  harshly. 
For  one  who  spoke  kindly,  he  drew  a heavy  load. 

And  brought  him  wealth,  and  all  because  he  liked  him. 

Now  when  the  Teacher  had  related  these  Jatakas,  he  came  down 
the  jeweled  walk.  His  retinue  extended  twelve  leagues  before  him 
to  the  east,  twelve  leagues  behind  him,  twelve  leagues  on  his  left 
hand,  and  twelve  leagues  on  his  right.  And  standing  erect  in  the  midst 
of  this  numerous  company  extending  twenty-four  leagues  in  all  direc- 
tions, the  Exalted  One  performed  the  Twin  Miracle.  According  to  the 
Sacred  Text,  the  facts  are  to  be  understood  as  follows: 

2 d.  The  Buddha  performs  the  Twin  Miracle 

What  is  known  regarding  the  Twin  Miracle  performed  by  the 
Tathagata?  On  this  occasion  the  Tathagata  performed  the  Twin 
Miracle,  a miracle  far  more  wonderful  than  any  performed  by  his 
disciples.  From  the  upper  part  of  his  body  proceeded  flames  of  fire, 
and  from  the  lower  part  of  his  body  a stream  of  water.  [214]  From 


1 Jataka  29:  i.  193-196. 


2 Jataka  28:  i.  191-193. 


46 


Book  H,  Story  2.  Dhammapada  181  [N.3.2i4i- 


the  lower  part  of  his  body  proceeded  flames  of  fire  and  from  the  upper 
part  of  his  body  a stream  of  water.  From  the  front  part  of  his  body 
proceeded  flames  of  fire,  and  from  the  back  part  of  his  body  a stream 
of  water.  From  the  back  part  of  his  body  proceeded  flames  of  fire, 
and  from  the  front  part  of  his  body  a stream  of  water. 

Flames  of  fire  and  streams  of  water  proceeded  from  his  right  and 
left  eyes,  from  his  right  and  left  ears,  from  his  right  and  left  nostrils, 
from  his  right  and  left  shoulders,  from  his  right  and  left  hands,  from 
his  right  and  left  sides,  from  his  right  and  left  feet,  from  the  tips 
of  his  fingers  and  from  the  roots  of  his  fingers;  from  every  pore  of  his 
body  proceeded  forth  flames  of  fire,  and  from  every  pore  of  his  body 
proceeded  forth  a stream  of  water.  Six-colored  were  they:  blue  and 
yellow  and  red  and  white  and  pink  and  brilliant.  The  Exalted  One 
walked,  and  a counterpart  of  him  stood  or  sat  or  lay  down;  . . . 
his  counterpart  lay  down  and  the  Exalted  One  walked  or  stood  or  sat. 
This  is  the  tradition  regarding  the  Twin  Miracle  performed  by  the 
Exalted  One. 

(This  miracle,  therefore,  the  Teacher  performed  as  he  walked  up 
and  down  the  jeweled  walk.  By  means  of  a trance  induced  by  medita- 
tion on  the  element  of  fire,  flames  of  fire  proceeded  from  the  upper 
part  of  his  body;  and  by  means  of  a trance  induced  by  meditation  on 
the  element  of  water,  [215]  a stream  of  water  proceeded  from  the 
lower  part  of  his  body.  The  words  “From  the  lower  part  of  his  body” 
and  “From  the  upper  part  of  his  body”  are  used  to  show  that  from 
the  same  part  of  the  body  from  which  a stream  of  water  proceeded, 
from  that  part  also  flames  of  fire  proceeded;  and  that  from  the  same 
part  of  the  body  from  which  flames  of  fire  proceeded,  from  that  part 
also  a stream  of  water  also  proceeded.  The  same  principle  of  inter- 
pretation applies  also  to  the  following  expressions.  Now  the  flames 
of  fire  were  not  mingled  with  the  stream  of  water,  nor  was  the  stream 
of  water  mingled  with  the  flames  of  fire.  Both  the  flames  of  fire  and 
the  stream  of  water  shot  upwards  as  far  as  the  World  of  Brahma, 
and  streamed  thence  to  the  rim  of  the  Cakkavala.  With  reference  to 
the  “six  colors,”  rays  of  six  colors,  like  molten  gold  running  out  of 
crucibles,  or  like  an  ooze  of  king’s  yellow  coming  out  of  a tube,  shot 
upwards  from  the  interior  of  one  Cakkavala  to  the  World  of  Brahma, 
whence  they  streamed  back  to  the  rim  of  the  Cakkavala.  Thus 
each  Cakkavala  was  arched  with  rays  of  light  shaped  like  a A-shaped 
rafter,  and  the  House  of  Enlightenment  was  suffused  with  an  even 
light.) 


-N  .3.2162*] 


The  Twin  Miracle 


47 


On  that  day  the  Teacher  walked  up  and  down  performing  his  Twin 
Miracle,  and  as  he  did  so,  he  preached  the  Law  to  the  multitude  from 
time  to  time,  not  wearying  them  with  uninterrupted  discourse,  but 
giving  them  sufficient  opportunity  to  refresh  themselves  from  time  to 
time.  Thereupon  the  multitude  sent  up  shouts  of  applause.  Hear- 
ing the  shouts  of  applause  which  proceeded  from  the  multitude,  the 
Teacher  straightway  looked  into  the  hearts  of  the  great  multitude, 
and  in  sixteen  ways  perceived  the  disposition  of  mind  of  each  one. 
So  quick  is  the  movement  of  the  mind  of  the  Buddhas,  [216]  that  in 
case  any  person  took  pleasure  in  any  portion  of  the  Law  or  in  any 
miracle,  the  Buddha  preached  the  Law  and  performed  a miracle  in 
accordance  with  the  temper  and  disposition  of  every  such  person. 
As  he  thus  preached  the  Law  and  performed  miracles,  a great  multitude 
of  living  beings  obtained  clear  comprehension  of  the  Law. 

Since  the  Teacher  saw  in  that  vast  throng  none  other  than  himself 
who  understood  his  mind  and  could  ask  him  questions,  he  put  forth 
his  supernatural  power  and  created  a double;  the  double  then  asked 
him  questions  and  the  Teacher  answered  them.  While  the  Exalted 
One  walked  up  and  down,  his  double  occupied  himself  otherwise; 
while  his  double  walked  up  and  down,  the  Exalted  One  occupied  him- 
self otherwise.  (It  is  in  order  to  make  this  point  clear  that  the  state- 
ment, “His  double  walked,”  and  so  forth,  is  introduced.)  Seeing 
the  Teacher  perform  his  miracle  thus  and  hearing  him  preach  the  Law, 
two  hundred  millions  of  living  beings  in  that  vast  throng  obtained 
Comprehension  of  the  Law. 

2 e.  The  Ascent  of  the  Buddha  to  the  World  of  the  Thirty-three 

As  the  Teacher  performed  his  miracle,  he  considered  within  him- 
self, “Where  have  Buddhas  of  the  past  kept  residence  after  perform- 
ing this  miracle?”  Straightway  he  became  aware  of  the  following, 
“It  has  been  their  invariable  custom  to  enter  upon  residence  in  the 
World  of  the  Thirty-three  and  to  expound  the  Abhidhamma  Pitaka 
to  their  mother.”  Thereupon  he  lifted  up  his  right  foot  and  set  it  down 
on  the  summit  of  Yugandhara,  and  then  he  lifted  up  his  left  foot  and 
set  it  down  on  the  summit  of  Sineru,  and  thus  in  three  strides,  setting 
his  foot  on  the  earth  but  twice,  he  spanned  sixty-eight  hundred  thou- 
sand leagues.  One  must  not  conclude,  “ When  the  Teacher  took  those 
strides  he  lengthened  his  stride;”  the  true  explanation  is  that  when 
he  lifted  up  his  foot  the  mountains  huddled  under  his  feet,  and  [217] 


48  Book  lJf,  Story  2.  Dhammapada  181  [N.3.2i7i- 

when  he  strode  forward  they  rose  again  and  stood  in  their  proper 
places. 

Sakka  saw  the  Teacher  and  thought  to  himself,  “The  Teacher  will 
doubtless  keep  residence  during  the  coming  season  of  the  rains  on  the 
Yellowstone  Throne;  thus  will  he  be  of  service  to  deities  without 
number.  But  if  the  Teacher  enters  upon  residence  here,  the  other 
deities  will  not  be  able  to  lift  even  a hand.  This  Yellowstone  Throne 
is  sixty  leagues  long  and  fifty  leagues  broad;  and  even  if  the  Teacher 
seats  himself  therein,  it  will  appear  as  if  empty.”  The  Teacher  per- 
ceiving the  thought  in  his  mind,  threw  his  own  mantle  over  the 
stone  throne,  completely  covering  it.  Thought  Sakka,  “The  robe  he 
threw  quite  covers  the  throne,  to  be  sure,  but  he  himself  will  appear 
small  indeed  when  he  seats  himself  thereon.  The  Teacher,  perceiving 
the  thought  in  his  mind,  enfolded  the  Yellowstone  Throne  in  a fold 
of  his  robe,  even  as  a big  monk  clad  in  refuse-rag-robes  might  cover  a 
low  stool  with  their  skirts;  and  when  he  had  so  done,  seated  himself  upon 
the  Yellowstone  Throne.  At  that  moment  the  multitude  looked  for 
the  Teacher,  but  saw  him  not;  it  was  as  though  the  moon  had  just 
set.  Thereupon  the  multitude  said. 

Has  he  gone  to  Cittakuta  or  to  Kelasa  or  to  Yugandhara? 

We  may  not  see  the  Supremely  Enlightened  One,  Prince  of  the  World,  mightiest  of 
men.  [218] 

As  the  multitude  repeated  this  Stanza,  they  wept  and  lamented. 
Others  said  to  themselves,  “The  Teacher  delights  in  solitude,  and 
embarrassed  at  having  performed  such  a miracle  before  such  a throng, 
has  departed  to  another  kingdom  or  country.  Shall  we  not  see 
him  again  henceforth?”  And  weeping  and  lamenting,  they  pronounced 
the  following  Stanza, 

He  that  delights  in  solitude,  he  that  is  steadfast  will  not  come  back  again  to  this  world. 
We  may  not  see  the  Supremely  Exalted,  the  Prince  of  the  World,  the  mightiest  of  men. 

Thereupon  they  asked  Moggallana  the  Great,  “Where  has  the 
Teacher  gone,  Reverend  Sir?  ” Although  Moggallana  the  Great  him- 
self knew  perfectly  well  where  the  Teacher  had  gone,  he  thought  to 
himself,  “Of  others  also  let  the  wondrous  powers  become  known,” 
and  therefore  answered,  “Ask  the  Elder  Anuruddha.”  So  they  asked 
the  Elder  Anuruddha,  “Reverend  Sir,  where  has  the  Teacher  gone?” 
The  Elder  Anuruddha  replied,  “He  has  entered  upon  residence  in  the 
World  of  the  Thirty-three,  seated  upon  the  Yellowstone  Throne;  he 
went  thither  to  expound  the  Abhidhamma  Pitaka  to  his  mother.” 


-N. 3. 21923] 


The  Twin  Miracle 


49 


“When  will  he  return,  Reverend  Sir?”  “He  will  spend  these  three 
months  expounding  the  Abhidhamma,  and  he  will  return  on  the  day 
of  the  Terminal  Festival.”  Thereupon  the  multitude  exclaimed,  “We 
will  not  go  away  until  we  see  the  Teacher.”  So  then  and  there  they 
pitched  camp,  with  the  sky  alone  for  their  covering.  Although  the 
multitude  was  so  great,  naught  that  issued  from  their  bodies  was 
noticeable  on  the  ground;  for  the  earth  opened  and  received  all,  so 
that  the  surface  of  the  earth  was  everywhere  sweet  and  clean. 

Before  the  Teacher  ascended,  he  addressed  Moggallana  the  Great, 
“Moggallana,  do  you  expound  the  Law  to  this  company  and  Culla 
Anathapindika  will  provide  food.”  Accordingly,  during  those  three 
months,  Culla  Anathapindika  provided  that  company  with  water  and 
rice-porridge  [219]  and  hard  food,  and  likewise  with  betel  and  gar- 
lands and  perfumes  and  ornaments.  Moggallana  the  Great  expounded 
the  Law  to  them  and  answered  the  questions  of  all  who  had  come  to 
see  a miracle.  When  the  Teacher  had  entered  upon  residence  in 
the  World  of  the  Thirty-three,  and  had  seated  himself  upon  the  Yel- 
lowstone Throne  that  he  might  expound  the  Abhidhamma  to  his 
mother,  the  deities  of  ten  thousand  worlds  surrounded  him  and  waited 
upon  him.  Therefore  is  it  said. 

In  the  World  of  the  Thirty-three,  when  the  Buddha,  most  exalted  of  beings, 

Dwelt  at  the  foot  of  the  Coral-tree,  seated  on  the  Yellowstone  Throne, 

The  deities  of  the  Ten  Worlds  assembled  together  and  waited  upon 

The  Supremely  Enlightened,  dwelling  at  the  highest  point  of  the  heavens. 

In  comparison  with  the  Supremely  Enlightened,  there  was  no  deity  who  shone; 

The  Supremely  Enlightened  alone  shone,  surpassing  all  of  the  other  deities. 

As  he  sat  there,  outshining  with  the  splendor  of  his  own  body  all 
the  other  deities,  his  mother  approached  from  the  Palace  of  the  Tusita 
gods  and  sat  down  on  his  right  hand,  the  deity  Indaka  likewise  ap- 
proached and  sat  down  on  his  right  hand,  and  Ankura  on  his  left  hand.1 
When  those  powerful  deities  assembled,  Ankura  withdrew  and  sat 
down  twelve  leagues  distant,  while  Indaka  sat  down  on  the  right 
hand  of  the  Teacher.  The  Teacher  surveyed  them  both,  and 
desiring  to  make  known  how  great  is  the  fruit  that  accrues  in  his  dis- 
pensation, to  him  who  bestows  offerings  on  those  that  are  worthy  of 
offerings,  said  to  Ankura,  “After  a long  time,  although  for  ten  thou- 
sand years  you  made  a row  of  fire-places  twelve  leagues  in  length 

1 Cf.  Peta-Vatthu  Commentary,  ii.  9:  136-140.  See  also  Dhammapada  Commen- 
tary, xxiv.  12. 


50 


Book  lJf.,  Story  2.  Dhammapada  181  [N.3.2201- 


[220]  and  gave  abundant  offerings,  upon  coming  to  my  assembly,  you 
have  sat  down  farthest  removed  of  all,  twelve  leagues  distant.  What 
can  be  the  cause  of  this?” 

Moreover  it  is  said: 

The  Supremely  Enlightened  looked  upon  Ankura  and  Indaka; 

Declaring  who  is  worthy  of  offerings,  he  uttered  these  words, 

You  gave  abundant  offerings,  Ankura.  Yet,  after  a long  interval. 

You  sit  afar  off.  Come  to  me. 

The  sound  of  these  words  reached  the  surface  of  the  earth,  and  all 
that  multitude  heard  it.  When  the  Teacher  had  thus  spoken, 

Roused  by  the  Righteous  Teacher,  Ankura  spoke  thus, 

What  good  have  these  gifts  done  me?  Is  emptiness  bestowed  by  him  that  is  worthy 
of  offerings? 

This  Yakkha  Indaka  gave  but  slender  gifts; 

Yet  he  outshines  us,  even  as  the  moon  outshines  the  hosts  of  stars. 

Now  when  Ankura  had  thus  spoken,  the  Teacher  addressed 
Indaka,  “Indaka,  you  sit  on  my  right  hand;  why  do  you  sit  there 
and  depart  not?”  Indaka  replied,  “Reverend  Sir,  like  a farmer 
who  has  sown  a little  seed  in  a good  field,  I have  received  the  bless- 
ing of  him  that  is  worthy  of  offerings.”  And  making  clear  who  are 
worthy  of  offerings  and  who  are  not,  Indaka  said, 

Even  as  seed,  however  abundant,  sown  on  a barren  soil. 

Does  not  produce  much  fruit,  and  does  not  delight  the  farmer. 

So  also  alms,  however  abundant,  bestowed  upon  evil  men. 

Do  not  produce  much  fruit,  and  do  not  delight  the  giver.  [221] 

But  even  as  seed,  however  little  in  amount,  sown  in  a good  field. 

Produces  fruit  after  a heavy  shower,  and  delights  the  farmer. 

So  also,  when  done  for  the  virtuous  and  righteous  and  holy, 

A good  deed,  however  slight,  yields  abundant  fruit. 

But  what  was  Indaka’s  former  deed?  The  story  goes  that  on  a 
certain  occasion,  when  the  Elder  Anuruddha  entered  the  village  to 
receive  alms,  he  gave  him  a spoonful  of  his  own  food.  This  was 
Indaka’s  work  of  merit.  Although  Ankura  had  for  ten  thousand  years 
made  a row  of  fire-places  twelve  leagues  long,  and  had  given  abund- 
ant alms,  Indaka’s  deed  received  the  greater  reward.  Therefore 
spoke  Indaka  as  he  did.  Thereupon  the  Teacher  said,  “Ankura,  one 
should  use  discrimination  in  giving  alms.  In  that  way  alms,  like  seed 


-N.3.223i] 


The  Twin  Miracle 


51 


sown  on  good  soil,  yield  abundant  fruit.”  But  you  did  not  do  so. 
Hence  your  alms  did  not  become  fruitful.  To  make  the  matter  clearer 
he  said, 

Alms  should  be  given  with  discrimination;  so  given,  it  yields  abundant  fruit. 
They  that  give  alms  with  discrimination  go  to  heaven. 

The  giving  of  alms  with  discrimination  is  extolled  by  the  Happy  One. 

Alms  given  to  living  beings  here  in  the  world  who  are  worthy  of  offerings, 

Yield  abundant  fruit,  like  seeds  sown  on  good  ground. 

Having  thus  spoken,  he  expounded  the  Law  further  by  pro- 
nouncing the  following  Stanzas, 

356.  Weeds  ruin  a field,  lust  ruins  mankind. 

Therefore  alms  given  to  those  that  are  free  from  lust  yield  abundant  fruit. 

357.  Weeds  ruin  a field,  hatred  ruins  mankind. 

Therefore  alms  given  to  those  that  are  free  from  hatred  yield  abundant  fruit. 

358.  Weeds  ruin  a field,  delusion  ruins  mankind. 

Therefore  alms  given  to  those  that  are  free  from  delusion  yield  abundant  fruit. 

359.  Weeds  ruin  a field,  inordinate  desire  ruins  mankind. 

Therefore  alms  given  to  those  that  are  free  from  inordinate  desire  yield  abundant 
fruit.  [222] 

Then,  seated  in  the  midst  of  the  assembly  of  the  gods,  for  the 
sake  of  his  mother,  the  Teacher  began  the  recitation  of  the  Ablii- 
dhamma  Pitaka,  beginning  with  the  words,  “Those  things  which  are 
good,  those  things  which  are  evil,  those  things  which  are  neither  good 
nor  evil.”  And  thus,  for  the  space  of  three  months  without  inter- 
ruption, he  recited  the  Abhidhamma  Pitaka.  Now  when  it  was 
time  for  him  to  go  on  his  round  for  ahns,  he  would  create  a double 
and  say  to  him,  “Preach  the  Law  until  I return.”  Then  he  would 
himself  go  to  the  Himalaya,  and  after  chewing  a betel  tooth-stick 
and  rinsing  his  mouth  in  the  waters  of  Lake  Anotatta,  he  would 
bring  alms  from  Uttarakuru,  and  seating  himself  in  the  garden  of  a 
man  of  wealth,  he  would  eat  his  meal. 

The  Elder  Sariputta  went  to  the  World  of  the  Tusita  gods  and 
waited  upon  the  Teacher.  When  the  Teacher  had  finished  his  meal, 
he  said,  “Sariputta,  to-day  I have  recited  the  Law  so-and-so-far; 
therefore  do  you  recite  it  to  the  five  hundred  monks  who  depend  upon 
you;”  and  he  taught  it  to  the  Elder.  We  are  told  that  through  faith 
in  the  Twin  Miracle  five  hundred  youths  of  respectable  families 
[223]  became  monks  under  the  Elder,  and  that  it  was  with  reference 
to  these  youths  that  the  Teacher  thus  spoke.  When  he  had  thus 


52 


Book  14,  Story  2.  Dhammapada  181  [N .3.2231- 

spoken,  he  returned  to  the  World  of  the  Gods  and  preached  the  Law 
in  person  beginning  at  the  place  where  the  counterpart  of  the  Buddha 
had  left  off.  The  Elder  returned  to  the  world  of  men  and  preached 
the  Law  to  those  monks;  while  the  Teacher  yet  remained  in  the 
World  of  the  Gods,  they  mastered  Seven  Books. 

We  are  told  that  in  the  dispensation  of  the  Buddha  Kassapa  they 
were  little  bats.  On  a certain  occasion,  as  they  hung  over  a mountain- 
cave,  they  overheard  two  monks  reciting  the  Abhidhamma  as  they 
walked  up  and  down  their  walk  and  straightway  fell  in  love  with  their 
voices.  As  for  the  expressions,  “These  aggregates  of  being,  these 
elements  of  being,”  they  did  not  know  what  they  meant;  but  solely 
because  they  had  fallen  in  love  with  their  voices,  when  they  passed 
from  that  state  of  existence  they  were  reborn  in  the  World  of  the 
Gods.  There,  for  the  space  of  an  interval  between  two  Buddhas, 
they  enjoyed  celestial  glory;  afterwards  they  were  reborn  in  Savatthi 
in  the  households  of  families  of  distinction.  Receiving  faith  in  the 
Twin  Miracle,  they  became  monks  under  the  Elder  and  were  the 
first  to  obtain  mastery  over  the  Seven  Books.  The  Teacher  con- 
tinued for  the  space  of  three  months  in  the  same  way  to  recite  the 
Abhidhamma  Pitaka.  At  the  conclusion  of  his  recitation  of  the  Law 
eight  hundred  thousands  of  millions  of  deities  obtained  clear  com- 
prehension of  the  Law,  and  Maha  Maya  was  established  in  the  Fruit 
of  Conversion.  [224] 

2 f.  The  Descent  of  the  Buddha  and  attendant  deities,  Devorohana 

That  multitude  thirty-six  leagues  in  extent,  knowing  that  the 
Terminal  Festival  would  occur  seven  days  later,  approached  the 
Elder  Moggallana  the  Great  and  said  to  him,  “Reverend  Sir,  is  it 
not  proper  for  us  to  know  on  what  day  the  Teacher  will  descend? 
We  will  not  depart  hence  until  we  see  the  Teacher.”  Venerable 
Moggallana  the  Great  replied,  “Very  well,  brethren,”  and  diving  into 
the  earth  right  there,  he  went  to  the  foot  of  Mount  Sineru.  Then  he 
willed:  “Let  the  multitude  behold  me  as  I climb.”  Then  he  climbed 
the  side  of  Mount  Sineru,  his  form  appearing  like  the  thread  of  a 
yellow  blanket  pulled  through  a jewel.  The  multitude  watched  him 
and  cried  out  from  time  to  time,  “He  has  climbed  one  league!  He 
has  climbed  two  leagues!” 

When  the  Elder  had  climbed  the  mountain,  he  prostrated  himself 
before  the  Teacher,  uplifting  the  Teacher’s  feet  with  the  crown  of 


-N. 3.226a] 


The  Twin  Miracle 


53 


his  head,  and  spoke  thus  to  him,  “Reverend  Sir,  the  multitude  desire 
to  go  where  they  can  see  you;  when  will  you  descend?”  “But, 
Moggallana,  where  is  your  older  brother  Sariputta?”  “Reverend 
Sir,  he  is  keeping  residence  at  the  gate  of  the  city  Samkassa.”  “Mog- 
gallana, seven  days  hence  I will  descend  for  the  great  Terminal  Fes- 
tival to  the  gate  of  the  city  Samkassa;  those  who  desire  to  see  me 
must  go  there.”  Now  the  distance  from  Savatthi  to  Samkassa  was 
thirty  leagues,  and  no  one  could  supply  the  multitude  with  provisions 
for  so  long  a journey.  So  the  Teacher  said,  “Tell  them  to  take  upon 
themselves  the  vows  of  Fast-day,  and  to  go  forth  as  though  they 
were  going  to  a neighboring  monastery  to  hear  the  Law.”  “Very 
well,  Reverend  Sir,”  replied  the  Elder;  and  returning  to  the  multitude, 
he  told  them  what  the  Teacher  had  said.  [225] 

When  the  season  of  the  rains  had  passed  and  the  Terminal  Festival 
had  been  celebrated,  the  Teacher  informed  Sakka,  “Great  king,  it 
is  my  intention  to  return  to  the  path  of  men.”  Thereupon  Sakka 
created  three  ladders,  one  of  gold,  one  of  jewels,  and  one  of  silver. 
The  feet  of  these  ladders  rested  against  the  gate  of  the  city  Samkassa, 
and  their  tops  against  the  summit  of  Mount  Sineru.  On  the  right 
side  was  the  ladder  of  gold  for  the  deities,  on  the  left  side  the  ladder  of 
silver  for  Maha  Brahma  and  his  train,  and  in  the  middle  the  ladder 
of  jewels  for  the  Tathagata.  On  the  occasion  of  the  Descent  of  the 
Gods,  the  Teacher,  standing  on  the  summit  of  Mount  Sineru,  per- 
formed the  Twin  Miracle  and  looked  up.  There  was  a clear  view 
of  the  nine  Worlds  of  Brahma.  As  he  looked  down,  he  had  a clear 
view  as  far  as  the  Avici  Hell.  Then  he  looked  forth  to  the  four  cardinal 
points  and  to  the  four  intermediate  points,  and  there  was  a clear  view 
of  countless  thousands  of  worlds.  Gods  looked  upon  men,  and  men 
looked  upon  gods;  in  all  that  assembly,  thirty -six  leagues  in  cir- 
cuit, not  one  looked  upon  the  glory  of  the  Buddha  that  day  but 
desired  for  himself  the  estate  of  a Buddha. 

The  deities  descended  upon  the  ladder  of  gold,  Maha  Brahma  and 
his  train  descended  upon  the  ladder  of  silver,  and  the  Supremely 
Enlightened  One  himself  descended  upon  the  ladder  of  jewels.  Pan- 
casikha  the  celestial  musician  took  his  yellow  lute  of  Vilva  wood, 
and  descending  on  the  Buddha’s  right,  rendered  honor  to  the  Teacher 
with  the  notes  of  his  sweet  celestial  lute.  Matali  the  charioteer,  [226] 
descending  on  the  Buddha’s  left,  rendered  honor  to  the  Teacher  with 
celestial  scents,  garlands,  and  flowers.  Maha  Brahma  held  a parasol, 
Suyama  a yak’s  tail  fan.  With  this  retinue  did  the  Teacher  descend 


54 


Booh  14,  Story  2.  Dhammayada  181  [N.3.2263- 


and  set  foot  on  earth  at  the  gate  of  the  city  Samkassa.  Elder  Sariputta 
approached  the  Teacher  and  paid  obeisance  to  him.  And  because  he 
had  never  before  seen  the  Teacher  descend  with  such  majesty,  the 
glorious  majesty  of  a Buddha,  he  spoke  thus, 

Never  have  I seen,  nor  has  any  one  ever  heard, 

The  Teacher  speaking  so  sweetly,  now  returned  from  Tusita  with  his  following. 

With  this  Stanza  and  with  many  others  did  Elder  Sariputta  express 
his  joy.  Having  so  done,  he  said  to  the  Teacher,  “Reverend  Sir, 
to-day  all  gods  and  men  hold  you  dear  and  seek  after  you.”  The 
Teacher  replied,  “Sariputta,  with  such  virtues  as  these  are  the  Buddhas 
endowed,  and  therefore  are  they  dear  to  gods  and  men  alike.”  So 
saying,  he  expounded  the  Law  by  pronouncing  the  following  Stanza, 

181.  They  that  are  devoted  to  meditation,  they  that  are  steadfast, 

They  that  delight  in  the  tranquillity  of  retirement  from  the  world, 

They  that  are  enlightened  and  mindful,  they  are  beloved  even  of  the  gods.  [227] 

It  is  the  invariable  practice  of  all  the  Buddhas,  we  are  told,  after 
they  have  performed  the  Twin  Miracle,  to  spend  the  season  of  the 
rains  in  the  World  of  the  Gods,  and  to  descend  to  the  world  of  men 
at  the  gate  of  the  city  Samkassa.  And  there,  marking  the  spot  where 
they  set  their  right  foot  on  the  ground,  there  is  a permanent  shrine. 
There  the  Teacher  took  his  stand  and  asked  a question  within  the 
comprehension  of  those  who  had  not  yet  attained  the  Fruit  of  Con- 
version. Those  who  had  not  yet  attained  the  Fruit  of  Conversion 
readily  answered  the  question  which  was  within  their  comprehension, 
but  were  unable  to  answer  the  question  adapted  to  the  comprehension 
of  those  who  had  attained  the  Fruit  of  Conversion.  In  like  manner, 
those  who  had  attained  the  Fruit  of  Conversion  were  unable  to 
answer  the  question  adapted  to  the  comprehension  of  those  who  had 
attained  the  Fruit  of  the  Second  Path.  Similarly  the  rest  of  the 
Chief  Disciples  were  unable  to  answer  the  question  within  the  range 
of  Moggallana  the  Great,  Moggallana  the  Great  was  unable  to  answer 
the  question  within  the  range  of  the  Elder  Sariputta,  [228]  and  the 
Elder  Sariputta  was  unable  to  answer  the  question  within  the  range 
of  the  Buddha. 

The  Teacher  looked  first  to  the  east,  and  then  to  each  of  the  other 
cardinal  points.  It  was  one  great  court.  At  the  four  cardinal  points 
and  at  the  four  intermediate  points  stood  gods  and  men,  to  the  World 
of  Brahma  above;  and  below,  Nagas  and  Supannas  stood  on  the 
ground  in  an  attitude  of  reverent  supplication.  Said  they,  “Reverend 


-N.3. 229ii  ] 


The  Twin  Miracle 


55 


Sir,  there  is  no  one  here  who  can  answer  this  question;  consider  it 
no  further.”  Said  the  Teacher,  “Sariputta  is  perplexed  to  hear  this 
question  adapted  to  the  comprehension  of  a Buddha, 

Of  all  that  have  weighed  the  Law  and  attained  Arahatship, 

Of  all  that  are  yet  under  training,  of  all  that  have  not  yet  attained  the  Fruit  of 

Conversion ; 

As  to  their  walk  and  conversation,  do  thou,  who  knowest. 

Being  asked,  tell  me,  Venerable  Sir.” 

Thought  the  Teacher,  “Although  there  is  no  doubt  in  Sariputta’s 
mind  regarding  the  meaning  of  the  question,  since  he  understands 
that  I am  asking  a question  relating  to  the  walk  and  conversation 
of  those  who  are  yet  under  training  and  to  those  who  have  finished 
their  training  and  attained  Arahatship,  yet  there  is  doubt  in  his  mind 
regarding  my  purpose  in  asking  the  question,  and  he  is  considering 
within  himself,  ‘Of  the  aggregates  of  being,  the  elements  of  being, 
and  the  organs  and  objects  of  sense,  by  which  one  of  these  can  I best 
grasp  the  intent  of  the  Teacher?’  Unless  I give  him  a clue,  he  will 
not  be  able  to  answer  the  question;  I will  therefore  give  him  a clue.” 
Therefore  he  said,  “Sariputta,  do  you  understand  the  expression, 
‘This  being’?”  Then  the  following  thought  occurred  to  him,  “So 
soon  as  Sariputta  grasps  the  thought  that  is  in  my  mind,  [229]  he 
will  answer  the  question  in  terms  of  the  aggregates  of  being.”  No 
sooner  had  the  Teacher  given  him  a clue,  than  the  question  be- 
came clear  in  a hundred  ways  and  a thousand  ways;  with  the  assist- 
ance of  the  clue  which  the  Teacher  had  given  him,  the  Elder  straight- 
way answered  the  question. 

We  are  told  that  with  the  sole  exception  of  the  Supremely  En- 
lightened One  there  was  no  other  able  to  answer  the  question  which 
the  Teacher  asked  the  Elder  Sariputta.  Therefore,  we  are  told, 
the  Elder  took  his  stand  before  the  Teacher  and  said  with  a shout  of 
triumph,  “Reverend  Sir,  I can  count  the  number  of  drops  of  rain 
that  have  fallen  into  the  great  ocean  during  all  the  rains  which  have 
fallen  during  an  entire  cycle  of  time,  and  likewise  the  number  of  drops 
of  rain  that  have  fallen  upon  the  ground,  and  likewise  the  number  of 
drops  of  rain  which  have  fallen  upon  the  mountains,  and  I can  set 
down  an  exact  reckoning  thereof.”  The  Teacher  replied,  “Sariputta, 
I know  your  power  of  reckoning.”  Indeed  there  is  nothing  with 
which  may  be  compared  the  learning  of  the  Venerable  Elder 
Sariputta.  That  is  why  the  Elder  said, 


56 


Book  14,  Story  2.  Dhammapada  181  [N.3. 22912- 

The  sands  along  the  Ganges  waste  away;  the  waters  in  the  ocean  waste  away; 

The  particles  of  dust  of  the  earth  waste  away;  the  number  thereof  I can  reckon  by  my 
knowledge. 

(The  meaning  of  the  foregoing  Stanza  is  as  follows,  “If,  Reverend 
Sir,  All- wise  Protector  of  the  World,  after  answering  this  question,  I 
should  answer  hundreds  and  thousands  of  other  questions,  and  for 
every  question  I answered  I should  lay  aside  a single  grain  of  sand  or 
a single  drop  of  water  or  a single  particle  of  dust,  among  all  the  grains 
of  sand  and  drops  of  water  and  particles  of  dust  that  lie  along  the 
Ganges,  never  missing  one,  the  grains  of  sand  and  the  drops  of  water 
and  the  particles  of  dust  which  lie  along  the  Ganges  would  sooner  fail 
than  my  ability  to  answer  questions.”) 

Thus  did  a monk  so  richly  endowed,  [230]  although  at  first  he 
saw  neither  the  beginning  nor  the  end  of  the  question  asked  him, 
which  lay  within  the  range  of  the  Buddha’s  knowledge,  by  taking 
advantage  of  the  clue  given  him  by  the  Teacher,  answer  the  question. 
When  the  monks  heard  of  this,  they  began  the  following  discussion, 
“The  Commander  of  the  Faith,  the  Elder  Sariputta,  answered  all 
by  himself  a question  which  no  one  else  in  the  whole  world  was  able 
to  answer.”  The  Teacher,  hearing  the  discussion,  said,  “This  is 
not  the  first  time  that  the  Elder  Sariputta  has  answered  a question 
which  the  whole  world  was  unable  to  answer;  he  did  the  same  thing 
in  a previous  state  of  existence.”  And  when  he  had  thus  spoken,  he 
related  a Story  of  the  Past:  1 

Though  a thousand  and  more  who  lack  wisdom,  should  assemble  together  and  prattle 
for  a hundred  years. 

Yet  were  a single  man  of  wisdom  superior,  if  he  understand  that  which  another  speaks. 

And  he  related  this  Jataka  in  detail. 

XIV.  3.  THE  KING  OF  THE  DRAGONS  AND 
HIS  DAUGHTER2 

Difficult  is  it  to  obtain  birth  as  a human  being.  This  religious  instruc- 
tion wTas  given  by  the  Teacher  while  he  was  in  residence  under  the 
seven  Sirlsaka-trees  near  Benares  with  reference  to  Erakapatta, 
King  of  the  Dragons. 

We  are  told  that  in  the  dispensation  of  the  Buddha  Kassapa, 
Erakapatta  was  a young  monk.  One  day  he  embarked  in  a boat  on 


1 Jataka  99:  i.  406-407. 


2 Text:  N iii.  230-236. 


-N .3.232ii ] The  king  of  the  dragons  and  his  daughter 


57 


the  Ganges  [231]  and  set  out  on  a voyage.  Passing  a jungle  of 
Eraka-trees,  he  grasped  a leaf.  Although  the  boat  was  moving 
rapidly,  he  did  not  let  go,  and  the  result  was  that  the  leaf  was  entirely 
broken  off.  “A  mere  trifle!”  thought  he.  Although  for  twenty 
thousand  years  he  performed  meditations  in  the  forest  without  con- 
fessing his  fault,  yet,  when  he  came  to  die,  he  felt  as  though  an  Eraka- 
leaf  had  seized  him  by  the  neck.  Desiring  to  confess  his  fault,  but 
seeing  no  other  monk,  he  was  filled  with  remorse  and  cried  out,  “My 
virtue  is  impaired!”  Thus  he  died.  Having  passed  out  of  that  state 
of  existence,  he  was  reborn  as  a dragon-king,  the  measure  of  his  body 
being  that  of  a dug-out  canoe.  At  the  moment  of  rebirth  he  surveyed 
his  person,  and  was  filled  with  remorse  as  he  thought  to  himself, 
“After  performing  meditations  for  so  long  a time,  I have  been  reborn 
in  a causeless  state,  in  a feeding-place  for  frogs.” 

After  a time  a daughter  was  born  to  him.  Thereupon,  lying  on 
the  surface  of  the  water  in  the  middle  of  the  Ganges,  he  raised  his 
great  hood,  placed  his  daughter  therein,  and  caused  her  to  dance  and 
sing.  This  was  the  thought  in  his  mind,  “In  this  way,  in  case  a 
Buddha  arises  in  the  world,  I shall  come  to  know  of  it.  In  case  anyone 
sings  a reply  to  my  song,  I will  give  him  my  daughter  and  the  power 
and  wealth  of  a dragon-king  to  boot.”  So  every  fortnight,  on  Fast- 
day,  he  placed  his  daughter  in  his  hood.  And  his  daughter,  poised 
there,  danced,  and  sang  this  song. 

What  manner  of  ruler  is  a king? 

What  manner  of  king  is  under  the  dominion  of  passion? 

How  may  he  free  himself  from  the  bondage  of  passion? 

Why  is  he  called  a simpleton?  [232] 

All  over  the  Land  of  the  Rose-apple  men  said  to  themselves,  “Let 
us  win  the  dragon-maiden.”  Accordingly,  to  the  best  of  their  ability, 
they  made  up  replies  and  sang  them,  but  the  daughter  of  the  dragon- 
king  rejected  them  all.  Every  fortnight  she  danced  and  sang  within 
her  father’s  hood.  Thus  passed  an  interval  between  two  Buddhas. 

After  the  Teacher  had  appeared  in  the  world,  as  he  surveyed  the 
world  at  dawn  one  morning,  he  perceived  that  among  others  the 
dragon-king  Erakapatta  and  the  Brahman  youth  Uttara  had  en- 
tered the  Net  of  his  Knowledge.  Thereupon  he  considered  within 
himself,  “What  now  will  come  to  pass?”  And  straightway  he  became 
aware  of  the  following,  “To-day  is  the  day  when  the  dragon-king 
Erakapatta  will  place  his  daughter  within  his  hood  and  make  her 
dance.  This  Brahman  youth  Uttara  will  learn  a song  which  I will 


58 


Book  14,  Story  3.  Dhammapada  182  [N  .3.23211- 


teaek  him,  will  attain  the  Fruit  of  Conversion,  and  keeping  the  song 
in  mind,  will  approach  the  king  of  the  dragons.  When  the  king  of 
the  dragons  hears  that  song,  he  will  know  that  the  Buddha  has  ap- 
peared in  the  world,  and  he  will  then  come  to  me.  When  he  has  come 
to  me,  I will  pronounce  a Stanza  in  the  midst  of  a great  multitude, 
and  at  the  conclusion  of  the  Stanza  eighty-four  thousand  living  beings 
will  attain  Comprehension  of  the  Law.” 

Now  there  were  seven  Sirisaka-trees  not  far  from  Benares,  and 
the  Teacher  straightway  went  and  took  his  seat  under  one  of  those 
trees.  The  inhabitants  of  the  Land  of  the  Rose-apple  took  a response 
to  the  song  and  assembled.  Not  far  off,  the  Teacher  saw  the  Brah- 
man youth  Uttara  walking,  and  said  to  him,  “Uttara!”  “What  is  it. 
Reverend  Sir?”  “Just  come  here.”  When  Uttara  had  come  back, 
saluted  the  Teacher,  and  taken  his  seat,  the  Teacher  said  to  him, 
“Where  are  you  going?”  “I  am  going  to  the  place  where  the  daughter 
of  the  dragon-king  Erakapatta  sings  her  song.”  “But  do  you  know 
a reply  to  the  song?”  “ Yes,  Reverend  Sir;  I know  a reply  to  her  song.” 
“Just  recite  it  to  me.”  Uttara  recited  to  the  Teacher  a reply  to  the 
song,  which  he  had  made  up.  Thereupon  the  Teacher  said,  “That 
is  no  reply.  I will  give  you  a reply.  [233]  WTill  you  take  it  and  go  to 
her  with  it?”  “Yes,  Reverend  Sir,  I will.”  Then  said  the  Teacher 
to  him,  “Uttara,  when  the  maiden  sings  her  song,  you  are  to  sing 
the  following  song  in  reply, 

He  who  is  master  of  the  Six  Doors  of  the  Body  is  a king. 

He  who  takes  delight  in  them  has  passion  for  his  master. 

He  who  does  not  take  delight  in  them  is  free  from  passion. 

He  who  does  take  delight  in  them  is  called  a simpleton.” 

The  Teacher  having  given  him  this  reply,  said  to  him,  “Uttara, 
when  you  have  sung  this  song,  she  will  sing  the  following  reply  to 
your  song, 

By  what  is  a simpleton  borne  along?  How  does  a wise  man  shake  himself  free? 
How  does  he  attain  Nibbana?  Answer  me  tins  question.” 

“Then  you  are  to  sing  the  following  reply, 

By  the  flood  of  passions  is  the  simpleton  borne  along;  by  devotion  the  wise  man 
shakes  them  off. 

He  that  has  freed  himself  from  all  the  Attachments  is  said  to  have  attained  Nib- 
bana.” [234] 

Uttara  memorized  this  reply,  and  as  he  did  so,  attained  the  Fruit 
of  Conversion.  Having  attained  the  Fruit  of  Conversion,  he  took 


59 


-N.3. 235i4]  The  king  of  the  dragons  and  his  daughter 

that  Stanza  and  set  out.  “Ho!”  cried  he,  “I  have  brought  with  me 
a reply  to  her  song;  make  way  for  me.”  The  crowd  was  so  dense  that 
as  he  walked,  he  hit  with  his  feet  the  knees  of  the  crowd. 

The  daughter  of  the  king  of  the  dragons  stood  within  the  hood  of 
her  father,  and  standing  there,  danced  and  sang  the  song,  “What  man- 
ner of  ruler  is  a king?”  Uttara  sang  the  reply,  “He  who  is  master  of 
the  Six  Doors  of  the  Body  is  a king.”  The  maiden  in  turn  sang,  “By 
what  is  a simpleton  borne  along?”  Then  Uttara  sang  the  following 
Stanza  in  reply,  “ By  the  flood  of  passions  is  the  simpleton  borne  along.” 

When  the  king  of  the  dragons  heard  those  words,  he  knew  that 
the  Buddha  had  appeared  in  the  world.  And  he  said  to  himself,  “I 
have  not  heard  a song  like  that  during  the  whole  of  an  interval  between 
two  Buddhas.”  “A  Buddha  has  indeed  appeared  in  the  world!” 
thought  he.  And  his  heart  was  filled  with  joy.  With  his  tail  he 
lashed  the  surface  of  the  water,  whereupon  great  waves  arose,  wash- 
ing away  both  banks,  and  on  this  side  and  on  that,  for  a distance 
of  an  usabha,  men  were  plunged  into  the  water.  The  king  of  the 
dragons  then  raised  his  hood,  placed  those  men  therein,  and  set  them 
on  dry  land.  Then  he  approached  Uttara  and  asked  him,  “Master, 
where  is  the  Teacher?”  “He  is  sitting  under  this  tree,  great  king.” 
“Come,  master,  let  us  go,”  said  the  king  of  the  dragons,  and  set  out 
with  Uttara.  A great  multitude  joined  Uttara  and  followed  him. 

The  king  of  the  dragons  went  to  where  the  Teacher  was,  and  after 
making  his  way  in  among  the  six-colored  rays  of  light,  saluted  the 
Teacher  and  stood  on  one  side  weeping.  Then  said  the  Teacher  to 
him,  “What  does  this  mean,  great  king?”  “Reverend  Sir,  I was 
once  the  disciple  of  a Buddha  like  you,  [235]  and  for  twenty  thousand 
years  performed  meditations.  But  the  meditations  of  twenty  thousand 
years  were  not  sufficient  to  secure  my  salvation.  Just  because  I 
broke  off  a tiny  Eraka-leaf,  I was  reborn  in  a causeless  state,  in  the 
condition  of  one  who  must  go  about  on  his  belly.  During  a whole 
interval  between  two  Buddhas  I attained  neither  human  estate,  nor 
the  privilege  of  hearing  the  Law,  nor  the  privilege  of  seeing  a Buddha 
like  you.”  Hearing  his  words,  the  Teacher  replied,  “ Great  king,  human 
estate  is  indeed  difficult  to  attain;  it  is  likewise  difficult  to  gain  the 
privilege  of  listening  to  the  Law;  so  also  is  the  rise  of  a Buddha 
difficult.  For  this  latter  is  brought  about  with  toil  and  trouble.” 

So  saying,  he  preached  the  Law,  pronouncing  the  following  Stanza, 

182.  Difficult  is  it  to  obtain  birth  as  a human  being;  difficult  is  the  life  of  mortals; 

Difficult  is  the  hearing  of  the  Good  Law;  difficult  is  the  rise  of  the  Buddhas. 


60 


Book  Ilf,,  Story  4..  Dhammapada  183-185  [N.3.235«s- 


At  the  conclusion  of  the  lesson  eighty-four  thousand  living  beings 
obtained  Comprehension  of  the  Law. 

(The  king  of  the  dragons  would  have  attained  the  Fruit  of  Con- 
version on  that  day,  had  it  not  been  for  his  animal  nature.  [236]  He 
recovered  the  power  of  going  about  in  human  form  only  after  attain- 
ing Freedom  from  Weariness  in  the  five  conditions  in  which 
dragons  which  have  received  the  bodies  of  dragons  are  weary: 
namely,  those  called  attainment  of  rebirth,  shedding  of  skin,  sinking 
into  untroubled  slumber,  mating  with  those  of  their  own  kind,  and 
vanishing  from  existence.) 


XIV.  4.  HOW  DID  THE  SEVEN  BUDDHAS  KEEP 
FAST-DAY?  1 

The  shunning  of  all  evil.  This  religious  instruction  was  given  by  the 
Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to  a 
question  asked  by  Elder  Ananda. 

We  are  told  that  as  the  Elder  sat  in  his  day-quarters,  he  thought  to 
himself,  “The  Teacher  has  described  the  mothers  and  fathers  of  the 
Seven  Buddhas,  their  length  of  life,  the  tree  under  which  they  got 
Enlightenment,  their  company  of  disciples,  their  Chief  Disciples,  and 
their  principal  supporter.  All  this  the  Teacher  has  described.  But  he 
has  said  nothing  about  their  mode  of  observance  of  Fast-day.  Was 
their  mode  of  observance  of  Fast-day  the  same  as  now,  or  was  it 
different?”  Accordingly  he  approached  the  Teacher  and  asked  him 
about  the  matter. 

Now  in  the  case  of  these  Buddhas,  while  there  was  a difference  of 
time,  there  was  no  difference  in  the  Stanzas  they  employed.  The 
Supremely  Enlightened  Vipassi  kept  Fast-day  every  seven  years, 
but  the  admonition  he  gave  in  one  day  sufficed  for  seven  years.  Sikh! 
and  Vessabhu  kept  Fast-day  every  six  years;  Kakusandha  and 
Konagamana,  every  year;  Kassapa,  Possessor  of  the  Ten  Forces,  kept 
Fast-day  every  six  months,  but  the  admonition  of  the  latter  sufficed 
for  six  months.  For  this  reason  the  Teacher,  after  explaining  to  the 
Elder  this  difference  of  time,  [237]  explained  that  their  observance 
of  Fast-day  was  the  same  in  every  case.  “These  are  the  very  Stanzas 
they  employed  in  giving  admonition,”  said  he,  quoting  the  following 
Stanzas, 


1 Text:  N iii.  236-238. 


61 


-N.3.239f*]  How  did  the  Seven  Buddhas  keep  Fast-day ? 

183.  The  shunning  of  all  evil,  the  doing  of  good. 

The  cleansing  of  the  heart:  this  is  the  Religion  of  the  Buddhas. 

184.  Patience,  long-suffering,  is  the  highest  form  of  asceticism. 

Nibbana  the  Buddhas  declare  to  be  the  highest  of  all  things. 

For  one  who  strikes  another  is  no  true  religious. 

Nor  is  he  a monk  who  injures  another. 

185.  Not  blaming,  not  harming,  restraint  under  the  Law, 

Moderation  in  food,  a remote  lodging, 

Dwelling  on  lofty  thoughts,  this  is  the  Religion  of  the  Buddhas. 


XIV.  5.  THE  BUDDHA  CURES  A MONK  OF  DISCONTENT  1 

Not  with  a rain  of  coins.  This  religious  instruction  was  given  by 
the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to  a 
certain  discontented  monk.  [238] 

The  story  goes  that  after  this  monk  had  been  admitted  to  the 
Order  and  had  made  his  full  profession,  his  preceptor  sent  him  forth, 
saying,  “Go  to  such  and  such  a place  and  learn  the  Ordinances.” 
No  sooner  had  the  monk  gone  there  than  his  father  fell  sick.  Now 
the  father  desired  greatly  to  see  his  son,  but  found  no  one  able  to 
summon  him.  [239]  When  he  was  at  the  point  of  death,  he  began  to 
chatter  and  prattle  for  love  of  his  son.  Putting  a hundred  pieces  of 
money  in  the  hands  of  his  youngest  son,  he  said  to  him,  “Take  this 
money  and  use  it  to  buy  a bowl  and  robe  for  my  son.”  So  saying,  he 
died. 

When  the  young  monk  returned  home,  his  youngest  brother  flung 
himself  at  his  feet,  and  rolling  on  the  ground,  wept  and  said,  “Rev- 
erend Sir,  your  father  chattered  and  prattled  of  you  when  he  died  and 
placed  in  my  hand  a hundred  pieces  of  money.  What  shall  I do  with 
it?”  The  young  monk  refused  the  money,  saying,  “I  have  no  need 
of  this  money.”  After  a time,  however,  he  thought  to  himself,  “What 
is  the  use  of  living  if  I am  obliged  to  gain  my  living  by  going  from  house 
to  house  for  alms?  These  hundred  pieces  of  money  are  enough  to 
keep  me  alive;  I will  return  to  the  life  of  a layman.” 

Oppressed  with  discontent,  he  abandoned  the  recitation  of  the 
Sacred  Texts  and  the  Practice  of  Meditation,  and  began  to  look  as 
though  he  were  suffering  from  the  jaundice.  The  young  novices 
asked  him,  “What  is  the  matter?”  He  replied,  “I  am  discontented.” 
So  they  reported  the  matter  to  his  preceptor  and  to  his  teacher,  and 


1 Text:  N iii.  238-241. 


62 


Book  Ilf.,  Story  5.  Dhammapada  186-187  [N  .3.23914- 


the  latter  conducted  him  to  the  Teacher  and  explained  what  was  the 
matter  with  him. 

The  Teacher  asked  him,  “Is  the  report  true  that  you  are  discon- 
tented?” “Yes,  Reverend  Sir,”  he  replied.  Again  the  Teacher  asked 
him,  “ Why  have  you  acted  thus?  Have  you  any  means  of  livelihood?  ” 
“Yes,  Reverend  Sir.”  “How  great  is  your  wealth?”  “A  hundred 
pieces  of  money,  Reverend  Sir.”  “Very  well;  just  fetch  a few  pots- 
herds hither;  we  will  count  them  and  find  out  whether  or  not  you 
have  sufficient  means  of  livelihood.”  The  discontented  monk  brought 
the  potsherds.  Then  the  Teacher  said  to  him,  “Now  then,  set  aside 
fifty  for  food  and  drink,  twenty-four  for  two  bullocks,  and  an  equal 
number  for  seed,  for  a two-bullock-plow,  for  a spade,  and  for  a razor- 
adze.”  The  result  of  the  count  proved  that  the  hundred  pieces  of 
money  would  be  insufficient. 

Then  said  the  Teacher  to  him,  “Monk,  the  pieces  of  money  which 
you  possess  are  but  few  in  number.  How  can  you  hope  to  satisfy  your 
desire  with  so  few  as  these?  In  times  past  lived  men  who  exercised 
sway  as  Universal  Monarchs,  [240]  men  who  by  a mere  waving  of  the 
arms  were  able  to  cause  a rain  of  jewels  to  fall,  covering  the  ground 
for  twelve  leagues  waist-deep  with  jewels;  these  men  ruled  as  kings 
until  Thirty-six  Sakkas  had  died;  and,  although  exercising  sovereignty 
over  the  gods  for  so  long,  died,  when  they  did  die,  without  having 
fulfilled  their  desires.”  When  the  Teacher  had  thus  spoken,  the  monks 
requested  him  to  relate  this  Story  of  the  Past.  The  Teacher  accord- 
ingly related  the  Mandhata  Jataka  in  detail.1 

As  far  as  the  moon  and  the  sun  revolve,  and  the  resplendent  quarters  are  bright, 
All  are  slaves  of  Mandhata,  as  many  living  beings  as  are  on  the  earth. 

Then  he  pronounced  the  two  Stanzas  which  immediately  follow 
the  preceding  Stanza, 

186.  Not  with  a rain  of  coins  can  the  lusts  be  satisfied; 

The  wise  man  understands  that  the  lusts  afford  but  temporary  satisfaction,  and 
bring  suffering  in  their  train. 

187.  Even  in  celestial  pleasures  the  wise  man  takes  no  delight; 

The  disciple  of  the  Supremely  Enlightened  takes  delight  only  in  the  destruction 
of  Craving. 

1 Jataka  258:  ii.  310-314.  Cf.  Divyavadana,  xvii:  210  ff. ; and  Tibetan  Tales, 
i:  1-20. 


-N.3.242is] 


The  monk  and  the  dragon 


63 


XIV.  6.  THE  MONK  AND  THE  DRAGON 1 

To  many  a refuge  men  go.  This  religious  instruction  was  given  by 
the  Teacher  while  he  was  in  residence  at  Jetavana,  sitting  on  a pile 
of  sand;  and  it  was  with  reference  to  Aggidatta,  house-priest  of  the 
King  of  Kosala.  [241] 

It  appears  that  Aggidatta  was  the  house-priest  of  Maha  Kosala. 
When  Maha  Kosala  died,  his  son,  King  Pasenadi  Kosala,  out  of  re- 
spect for  Aggidatta,  since  he  had  been  his  father’s  house-priest, 
reappointed  him  to  the  same  post.  Whenever  Aggidatta  came  to 
wait  upon  the  king,  the  king  would  go  forth  to  meet  him  and  would 
provide  him  with  a seat  of  equal  dignity  with  himself  and  say  to  him, 
“Teacher,  pray  sit  here.”  After  a time,  however,  Aggidatta  thought 
to  himself,  “This  king  pays  me  very  great  deference,  but  it  is  impos- 
sible to  remain  in  the  good  graces  of  kings  for  good  and  all.  Life  in  a 
king’s  household  is  very  pleasant  for  one  who  is  of  equal  age  with  the 
king.  But  I am  an  old  man  and  therefore  had  best  become  a monk.” 
Accordingly  Aggidatta  asked  permission  of  the  king  to  become  a 
monk,  caused  a drum  to  be  beaten  throughout  the  city,  spent  all 
of  his  wealth  by  way  of  alms  in  the  course  of  a week,  and  [242]  retired 
from  the  world,  becoming  a monk  of  an  heretical  order.  Ten  thousand 
men  followed  his  example  and  became  monks. 

Aggidatta  with  his  monks  took  up  his  residence  on  the  frontier 
of  the  country  of  the  Angas  and  Magadhas  and  the  country  of  the 
Kurus.  Having  so  done,  he  addressed  his  monks  as  follows,  “Friends, 
in  case  any  one  of  you  should  be  troubled  with  unlawful  thoughts, 
whether  lustful,  malevolent,  or  cruel,  let  each  one  of  you  so  troubled 
fill  a jar  with  sand  from  the  river  and  empty  the  sand  in  this  place.” 
“Very  well,”  said  the  monks,  promising  to  do  so.  So  whenever  they 
were  troubled  by  unlawful  thoughts,  whether  lustful,  malevolent,  or 
cruel,  they  did  as  he  had  commanded  them  to  do.  In  the  course  of 
time  there  arose  a great  heap  of  sand,  and  Ahicchatta  king  of  the  dragons 
took  possession  of  it.  The  dwellers  in  Anga  and  Magadha  and  the 
dwellers  in  the  kingdom  of  the  Kurus,  month  by  month,  brought  rich 
offerings  in  honor  of  those  monks  and  presented  them  to  them.  Now 
Aggidatta  admonished  them  as  follows,  “So  surely  as  you  seek  refuge 
in  a mountain,  so  surely  as  you  seek  refuge  in  a forest,  so  surely  as  you 


1 Cf.  Hardy,  Manual  of  Buddhism,  pp.  313-314.  Text:  N iii.  241-247. 


64 


Book  lit,  Story  6.  Dhammajpada  188-192  [N. 3. 24213- 


seek  refuge  in  a grove,  so  surely  as  you  seek  refuge  in  a tree,  even  so 
surely  will  you  obtain  release  from  all  suffering.”  With  this  admoni- 
tion did  Aggidatta  admonish  his  disciples. 

At  this  time  the  Future  Buddha,  after  going  forth  on  the  Great 
Retirement,  and  after  attaining  Complete  Enlightenment,  took  up 
his  residence  at  Jetavana  near  Savatthi.  Surveying  the  world  at 
dawn  he  perceived  that  the  Brahman  Aggidatta,  together  with  his 
disciples,  had  entered  the  Net  of  his  Knowledge.  So  he  considered 
within  himself,  “Do  all  these  living  beings  possess  the  faculties  requi- 
site for  Arahatship?”  Perceiving  that  they  possessed  the  requisite 
faculties,  he  said  in  the  evening  to  Elder  Moggallana  the  Great, 
“Moggallana,  do  you  observe  that  the  Brahman  Aggidatta  is  urging 
upon  the  multitude  a course  of  action  other  than  the  right  one? 
Go  and  admonish  them.”  “Reverend  Sir,  these  monks  are  very 
numerous,  and  if  I go  alone,  I fear  that  they  will  prove  to  be  untract- 
able;  [243]  but  if  you  also  go,  they  will  be  tractable.”  “Moggallana, 
I will  also  go,  but  you  go  ahead.” 

As  the  Elder  proceeded,  he  thought  to  himself,  “These  monks  are 
both  powerful  and  numerous.  If  I say  a word  to  them  when  they  are 
all  gathered  together,  they  will  all  rise  against  me  in  troops.”  There- 
fore by  his  own  supernatural  power  he  caused  great  drops  of  rain  to 
fall.  When  those  great  drops  of  rain  fell,  the  monks  arose,  one  after 
another,  and  each  entered  his  own  bower  of  leaves  and  grass.  The 
Elder  went  and  stood  at  the  door  of  Aggidatta’s  leaf-hut  and  called 
out,  “Aggidatta!”  When  Aggidatta  heard  the  sound  of  the  Elder’s 
voice,  he  thought  to  himself,  “There  is  no  one  in  this  world  who  is  able 
to  address  me  by  name;  who  can  it  be  that  thus  addresses  me  by 
name?”  And  in  the  stubbornness  of  pride,  he  replied,  “Who  is  that?” 
“It  is  I,  Brahman.”  “What  have  you  to  say?”  “Show  me  a place 
here  where  I can  spend  this  one  night.”  “There  is  no  place  for  you 
to  stay  here;  here  is  but  a single  hut  of  leaves  and  grass  for  a single 
monk.”  “Aggidatta,  men  go  to  the  abode  of  men,  cattle  to  the  abode 
of  cattle,  and  monks  to  the  abode  of  monks;  do  not  so;  give  me  a lodg- 
ing.” “Are  you  a monk?”  “Yes,  I am  a monk.”  “If  you  are  a 
monk,  where  is  your  Man-vessel?  what  monastic  utensils  have  you?” 
“I  have  utensils,  but  since  it  is  inconvenient  to  carry  them  about 
from  place  to  place,  I procure  them  within  and  then  go  my  way.” 
“ So  you  intend  to  procure  them  within  and  then  go  your  way!”  said 
Aggidatta  angrily  to  the  Elder.  The  Elder  said  to  him,  “Go  away, 
Aggidatta,  do  not  be  angry;  show  me  a place  where  I can  spend  the 


-N  .3 .2456] 


The  monk  and  the  dragon 


65 


night.”  “There  is  no  lodging  here.”  “Well,  who  is  it  that  lives  on 
that  pile  of  sand?”  “A  certain  dragon-king.”  “ Give  the  pile  of  sand 
tome.”  “I  cannot  give  you  the  pile  of  sand;  that  would  be  a grievous 
affront  to  him.”  [244]  “Never  mind,  give  it  to  me.”  “Very  well; 
you  alone  seem  to  know.” 

The  Elder  started  towards  the  pile  of  sand.  When  the  dragon- 
king  saw  him  approaching,  he  thought  to  himself,  “Yonder  monk 
approaches  hither.  Doubtless  he  does  not  know  that  I am  here. 
I will  spit  smoke  at  him  and  kill  him.”  The  Elder  thought  to  himself, 
“This  dragon-king  doubtless  thinks,  ‘I  alone  am  able  to  spit  smoke; 
others  are  not  able  to  do  this.”’  So  the  Elder  spit  smoke  himself. 
Puffs  of  smoke  arose  from  the  bodies  of  both  and  ascended  to  the 
World  of  Brahma.  The  puffs  of  smoke  gave  the  Elder  no  trouble  at 
all,  but  troubled  the  dragon-king  sorely.  The  dragon-king,  unable 
to  stand  the  blasts  of  smoke,  burst  into  flames.  The  Elder  applied 
himself  to  meditation  on  the  element  of  fire  and  entered  into  a state  of 
trance.  Thereupon  he  burst  into  flames  which  ascended  to  the  World 
of  Brahma.  His  whole  body  looked  as  if  it  had  been  set  on  fire  with 
torches.  The  company  of  sages  looked  on  and  thought  to  themselves, 
“The  dragon-king  is  burning  the  monk;  the  good  monk  has  indeed 
lost  his  life  by  not  listening  to  our  words.”  When  the  Elder  had  over- 
mastered the  dragon-king  and  made  him  quit  his  misdoing,  he  seated 
himself  on  the  pile  of  sand.  Thereupon  the  dragon-king  surrounded 
the  pile  of  sand  with  good  things  to  eat,  and  creating  a hood  as  large 
as  the  interior  of  a peak -house,  held  it  over  the  Elder’s  head. 

Early  in  the  morning  the  company  of  sages  thought  to  themselves, 
“We  will  find  out  whether  the  monk  is  dead  or  not.”  So  they  went  to 
where  the  Elder  was,  and  when  they  saw  him  sitting  on  the  pile  of 
sand,  they  did  reverence  to  him  and  praised  him  and  said,  “Monk, 
you  must  have  been  greatly  plagued  by  the  dragon-king.”  “Do  you 
not  see  him  standing  there  with  his  hood  raised  over  my  head?” 
Then  said  the  sages,  “What  a wonderful  thing  the  monk  did  [245] 
in  conquering  so  powerful  a dragon-king!”  And  they  stood  in  a circle 
about  the  Elder. 

At  that  moment  the  Teacher  drew  near.  The  Elder,  seeing  the 
Teacher,  arose  and  saluted  him.  Said  the  sages  to  the  Elder,  “Is  this 
man  greater  than  you?  ” The  Elder  replied,  “This  is  the  Exalted  One, 
the  Teacher;  I am  only  his  disciple.”  The  Teacher  seated  himself  on 
the  summit  of  the  pile  of  sand.  The  company  of  sages  said  to  each 
other,  “If  such  is  the  supernatural  power  of  a mere  disciple,  what  must 


6G 


Book  lJf.,  Story  6.  Dhaminapada  188-192  [N  .3 .2456- 

the  supernatural  power  of  this  man  be  like?”  And  extending  their 
clasped  hands  in  an  attitude  of  reverent  salutation,  they  bestowed 
praise  on  the  Teacher.  The  Teacher  addressed  Aggidatta  and  said, 
“Aggidatta,  in  giving  admonition  to  your  disciples  and  supporters, 
how  do  you  admonish  them?”  Aggidatta  replied,  “I  admonish  them 
thus,  ‘Seek  refuge  in  this  mountain,  seek  refuge  in  this  forest,  or  grove, 
or  tree.  For  he  who  seeks  refuge  in  these  obtains  release  from  all 
suffering.’”  Said  the  Teacher,  “No  indeed,  Aggidatta,  he  who  seeks 
refuge  in  these  does  not  obtain  release  from  suffering.  But  he  who 
seeks  refuge  in  the  Buddha,  the  Law,  and  the  Order,  he  obtains  re- 
lease from  the  whole  round  of  suffering.”  So  saying,  he  pronounced 
the  following  Stanzas, 

188.  To  many  a refuge  men  go,  to  mountains  and  to  forests, 

To  shrines  and  trees  and  groves,  when  terrified  with  fear. 

189.  Such  is  no  sure  refuge,  such  is  no  final  refuge; 

Not  by  resorting  to  such  a refuge  does  a man  obtain  release  from  all  suffering. 

190.  Whoever  seeks  refuge  in  the  Buddha,  the  Law,  and  the  Order, 

Whoever,  with  clear  understanding,  beholds  the  Four  Noble  Truths,  — 

191.  Suffering,  the  Origin  of  Suffering,  the  Escape  from  Suffering, 

And  the  Noble  Eightfold  Path  of  Escape  from  Suffering, — [246] 

192.  To  this  sure  refuge,  to  this  supreme  refuge. 

By  resorting  to  this  refuge,  he  obtains  release  from  all  suffering.  [247] 

At  the  conclusion  of  the  lesson  all  those  sages  attained  Arahat- 
ship,  together  with  the  Supernatural  Faculties.  Thereupon  they 
saluted  the  Teacher  and  asked  to  be  admitted  to  the  Order.  The 
Teacher  stretched  out  his  hand  from  under  his  robe  and  said,  “Come, 
monks!  Lead  the  Holy  Life.”  That  very  instant  they  were  fur- 
nished w ith  the  Eight  Requisites  and  became  as  it  were  Elders  of  a 
hundred  years’  standing. 

Now  this  wras  the  day  when  all  the  dwellers  in  Anga  and  in  Magadha 
and  in  the  country  of  the  Kurus  were  accustomed  to  come  with  rich 
offerings.  When,  therefore,  they  approached  with  their  offerings, 
and  saw  that  all  those  sages  had  become  monks,  they  thought  to  them- 
selves, “Is  our  Brahman  Aggidatta  great,  or  is  the  monk  Gotama 
great?”  And  because  the  Teacher  had  but  just  arrived,  they  con- 
cluded, “Aggidatta  alone  is  great.”  The  Teacher  surveyed  their 
thoughts  and  said,  “Aggidatta,  destroy  the  doubt  that  exists  in  the 
minds  of  your  disciples.”  Aggidatta  replied,  “That  is  the  very  thing 
I desire  most  to  do.”  So  by  supernatural  power  he  rose  seven  times  in 


-N  .3.24911  ] 


The  monk  and  the  dragon 


67 


the  air,  and  descending  to  the  ground  again  and  again,  he  saluted  the 
Teacher  and  said,  “Reverend  Sir,  the  Exalted  One  is  my  Teacher 
and  I am  his  disciple.”  Thus  did  Aggidatta  speak,  declaring  himself 
the  disciple  of  the  Exalted  One. 


XIV.  7.  WHENCE  COME  MEN  OF  NOBLE  BIRTH? 1 

It  is  not  easy  to  find.  This  religious  instruction  was  given  by  the 
Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to  a 
question  asked  by  the  Elder  Ananda. 

One  day  as  the  Elder  sat  in  his  day-quarters,  he  thought  to  him- 
self, [248]  “The  Teacher  has  told  us  whence  come  well-bred  ele- 
phants, horses,  and  bullocks.  ‘ Noble  elephants,’  said  he,  ‘ are  bred  from 
the  stock  of  Chaddanta  or  of  Uposatha;2  noble  chargers  from  the 
stock  of  Valahaka,  king  of  horses;  and  noble  bullocks  are  raised  in 
the  Dekkan.’  But  men  of  noble  birth,  — now  whence  pray  come 
they?”  He  went  to  the  Teacher,  saluted  him,  and  asked  him  about 
the  matter.  Said  the  Teacher,  “Ananda,  your  ‘men  of  noble  birth’, 
— it  is  not  everywhere  that  they  are  born.  But  in  the  Middle  Coun- 
try, three  hundred  leagues  long  in  a straight  line  and  nine  hundred 
in  a circuit,  — there  they  are  born.  But  when  they  are  born,  it  is 
not  in  any  family  soever  that  they  are  born,  but  only  in  a family 
here  and  there  of  some  Khattiya  or  Brahman  noble.”  So  saying,  he 
pronounced  the  following  Stanza, 

193.  It  is  not  easy  to  find  a man  of  noble  birth;  it  is  not  everywhere  that  such  a man 
is  born; 

Wherever  is  born  a man  that  is  steadfast,  the  family  prospers  wherein  he  is  born. 


XIV.  8.  WHAT  IS  THE  PLEASANTEST  THING  IN  THE 

WORLD? 3 

Pleasant  is  the  rise  of  the  Buddhas.  This  religious  instruction  was 
given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  a company  of  monks.  [249] 

For  one  day  five  hundred  monks  sitting  in  the  Hall  of  State  began 
the  following  discussion,  “Brethren,  what  is  the  pleasantest  thing  in 
this  world?”  Some  said,  “There  is  nothing  that  can  compare  with 

1 Text:  N iii.  247-249.  2 See  Jataka  479:  iv.  232.  3 Text:  N iii.  249-250. 


68 


Book  1\ Story  9.  Dhammapada  195-196  [N.3.249n- 


the  pleasure  of  ruling.”  Others  said,  “There  is  nothing  that  can  com- 
pare with  the  pleasures  of  love.”  Still  others  said,  “There  is  no  pleas- 
ure that  can  compare  with  the  pleasure  of  eating  rice,  meat,  and 
so  on.”  The  Teacher  approached  the  place  where  they  were  sitting 
and  asked  them,  “Monks,  what  are  you  sitting  here  now  talking 
about?”  When  they  told  him,  he  replied,  “Monks,  what  are  you 
saying?  All  these  pleasures  which  you  are  discussing  belong  to  the 
Round  of  Suffering.  On  the  other  hand,  the  rise  of  a Buddha  in  this 
world,  the  hearing  of  the  Law,  and  peace  and  harmony  in  the  Order, 
these  and  these  alone  are  pleasant.”  So  saying,  he  pronounced  the 
following  Stanza, 

194.  Pleasant  is  the  rise  of  the  Buddhas,  pleasant  is  the  preaching  of  the  True 
Religion, 

Pleasant  is  peace  and  unity  in  the  Order;  the  devotion  of  those  who  live  in 
harmony  is  pleasant. 


XIV.  9.  HONOR  TO  WHOM  HONOR  IS  DUE  1 

He  that  renders  honor  to  whom  honor  is  due.  This  religious  instruc- 
tion was  given  by  the  Teacher  while  he  was  making  a journey  with 
reference  to  the  Buddha  Kassapa’s  golden  shrine.  [250] 

One  day  the  Tathagata  departed  from  Savatthi,  accompanied  by 
a large  company  of  monks  and  set  out  for  Benares.  On  his  way  thither 
he  came  to  a certain  shrine  near  the  village  Todeyya.  There  the  Happy 
One  sat  down,  sent  forth  Ananda,  Treasurer  of  the  Faith,  and  bade 
him  summon  a Brahman  who  was  tilling  the  soil  near  by.  [251]  When 
the  Brahman  came,  he  omitted  to  pay  reverence  to  the  Tathagata, 
but  paid  reverence  only  to  the  shrine.  Having  so  done,  he  stood 
there  before  the  Teacher.  Said  the  Happy  One,  “How  do  you 
regard  this  place,  Brahman?”  The  Brahman  replied,  “This  shrine 
has  come  down  to  us  through  generations,  and  that  is  why  I 
reverence  it,  Sir  Gotama.”  Thereupon  the  Happy  One  praised  him, 
saying,  “In  reverencing  this  place  you  have  done  well,  Brahman.” 

When  the  monks  heard  this,  they  entertained  misgivings  and  said, 
“For  what  reason  did  the  Exalted  One  bestow  this  praise?”  So  in 
order  to  dispel  their  doubt,  the  Tathagata  recited  the  Ghatikara 
Suttanta  in  the  Majjhima  Nikaya.2  Then  by  the  supernatural  power 
of  his  magic,  he  created  in  the  air  a mountain  of  gold,  a double,  as  it 


1 Text:  N iii.  250-253. 


2 Majjhima,  81:  ii.  45-54. 


-N.3.253io] 


Honor  to  whom  honor  is  due 


69 


were,  of  the  golden  shrine  of  the  Buddha  Kassapa,  a league  in  height. 
Then,  pointing  to  the  numerous  company  of  his  disciples,  he  said, 
“Brahman,  it  is  even  more  fitting  to  render  honor  to  men  who  are 
so  deserving  of  honor  as  these.”  Then,  in  the  words  of  the  Sutta 
of  the  Great  Decease,1  he  declared  that  the  Buddhas  and  others,  four 
in  number,  are  worthy  of  shrines.  Then  he  described  in  detail  the 
three  kinds  of  shrines:  the  shrine  for  bodily  relics,  the  shrine  for 
commemorative  relics,  and  the  shrine  for  articles  used  or  enjoyed.  So 
saying,  he  pronounced  the  following  Stanzas, 

195.  He  that  renders  honor  to  whom  honor  is  due,  whether  they  be  the  Buddhas  or 

their  disciples, 

Those  that  have  overpassed  the  Hindrances,  those  that  have  crossed  the  Sea  of 

Sorrow, 

196.  He  that  renders  honor  to  those  that  have  found  Nibbana,  to  those  that  are  with- 

out fear. 

His  merit  cannot  be  measured  by  anyone.  [253] 

At  the  conclusion  of  the  lesson  the  Brahman  attained  the  Fruit 
of  Conversion. 

For  the  space  of  seven  days  the  golden  shrine,  a league  in  height, 
remained  poised  in  the  air.  There  was  a great  concourse  of  people; 
for  the  space  of  seven  days  they  did  honor  to  the  shrine  in  all  manner 
of  ways.  At  that  time  arose  the  schism  of  the  holders  of  schismatic 
views.  By  the  supernatural  power  of  the  Buddha  that  shrine  returned 
to  its  original  place;  and  in  that  place,  at  that  very  moment,  there 
was  a great  stone  shrine.  Eighty-four  thousand  living  beings  in  that 
company  obtained  Comprehension  of  the  Law. 

1 Digha,  ii.  14214-14319. 


j 


BOOK  XV.  HAPPINESS,  SUKHA  VAGGA 

XV.  1.  A QUARREL  AMONG  BRETHREN1 * * * * 

Oh,  happily  let  us  live!  This  religious  instruction  was  given  by  the 
Teacher  while  he  was  in  residence  among  the  Sakiyas  with  reference 
to  the  cessation  of  a quarrel  among  kinsmen.  [254] 

The  story  goes  that  the  Sakiyas  and  the  Koliyas  caused  the  waters 
of  the  river  Rohini  to  be  confined  by  a single  dam  between  the  city 
of  Kapilavatthu  and  the  city  of  Koliya,  and  cultivated  the  fields  on 
both  sides  of  the  river.  Now  in  the  month  Jetthamula  the  crops  began 
to  droop,  whereupon  the  laborers  employed  by  the  residents  of  both 
cities  assembled.  Said  the  residents  of  the  city  of  Koliya,  “If  this 
water  is  diverted  to  both  sides  of  the  river,  there  will  not  be  enough 
both  for  you  and  for  us  too.  But  our  crops  will  ripen  with  a single 
watering.  Therefore  let  us  have  the  water.” 

The  Sakiyas  replied,  “After  you  have  filled  your  storehouses, 
we  shall  not  have  the  heart  to  take  ruddy  gold  and  emeralds  and 
black  pennies,  and,  baskets  and  sacks  in  our  hands,  go  from  house  to 
house  seeking  favors  at  your  hands.  Our  crops  also  will  ripen  with 
a single  watering.  [255]  Therefore  let  us  have  this  water.”  “We 
will  not  give  it  to  you.”  “Neither  will  we  give  it  to  you.”  Talk 
waxed  bitter,  until  finally  one  arose  and  struck  another  a blow.  The 
other  returned  the  blow  and  a general  fight  ensued,  the  combatants 
making  matters  worse  by  aspersions  on  the  origin  of  the  two  royal 
families. 

Said  the  laborers  employed  by  the  Koliyas,  “You  who  live  in  the 
city  of  Kapilavatthu,  take  your  children  and  go  where  you  belong. 
Are  we  likely  to  suffer  harm  from  the  elephants  and  horses  and  shields 
and  weapons  of  those  who,  like  dogs  and  jackals,  have  cohabited  with 

1 This  story  is  a brief  outline  of  the  Introduction  to  Jataka  536:  v.  412-416.  Dh.  cm., 

iii.  2546-25519  is  almost  word  for  word  the  same  as  Jdtalca,  v.  41215-41310,  and  Dh.  cm., 

iii.  2561-9  is  almost  word  for  word  the  same  as  Jataka,  v.  4144-11.  The  Dhammapada 

Commentary  version  then  concludes  very  briefly,  saying  nothing  about  the  relation 

of  Jatakas  by  the  Buddha.  Cf.  Hardy,  Manual  of  Buddhism,  pp.  317-320.  Text: 

N iii.  254-257. 


-N.3.256ie] 


A quarrel  among  brethren 


71 


their  own  sisters?”  The  laborers  employed  by  the  Sakiyas  replied, 
“You  lepers,  take  your  children  and  go  where  you  belong.  Are  we 
likely  to  suffer  harm  from  the  elephants  and  horses  and  shields  and 
weapons  of  destitute  outcasts  who  have  lived  in  jujube-trees  like 
animals?”  Both  parties  of  laborers  went  and  reported  the  quarrel  to 
the  ministers  who  had  charge  of  the  work,  and  the  ministers  reported 
the  matter  to  the  royal  households.  Thereupon  the  Sakiyas  came  forth 
armed  for  battle  and  cried  out,  “We  will  show  what  strength  and 
power  belong  to  those  who  have  cohabited  with  their  sisters.”  Like- 
wise the  Koliyas  came  forth  armed  for  battle  and  cried  out,  “We  will 
show  what  strength  and  power  belong  to  those  who  dwell  in  jujube- 
trees.” 

As  the  Teacher  surveyed  the  world  at  dawn  and  beheld  his  kins- 
men, he  thought  to  himself,  “If  I refrain  from  going  to  them,  these 
men  will  destroy  each  other.  It  is  clearly  my  duty  to  go  to  them.” 
Accordingly  he  flew  through  the  air  quite  alone  to  the  spot  where 
his  kinsmen  were  gathered  together,  and  seated  himself  cross-legged 
in  the  air  over  the  middle  of  the  river  Rohinl.  [256]  When  the 
Teacher’s  kinsmen  saw  the  Teacher,  they  threw  away  their  weapons 
and  did  reverence  to  him.  Said  the  Teacher  to  his  kinsmen,  “What 
is  all  this  quarrel  about,  great  king?”  “We  do  not  know,  Reverend 
Sir.”  “Who  then  would  be  likely  to  know ? ” “The  commander-in- 
chief of  the  army  would  be  likely  to  know.”  The  commander-in-chief 
of  the  army  said,  “The  viceroy  would  be  likely  to  know.”  Thus  the 
Teacher  put  the  question  first  to  one  and  then  to  another,  asking  the 
slave-laborers  last  of  all.  The  slave-laborers  replied,  “The  quarrel  is 
about  water,  Reverend  Sir.” 

Then  the  Teacher  asked  the  king,  “How  much  is  water  worth, 
great  king?”  “Very  little,  Reverend  Sir.”  “How  much  are  Khattiyas 
worth,  great  king ? ” “Khattiyas  are  beyond  price,  Reverend  Sir.” 
“It  is  not  fitting  that  because  of  a little  water  you  should  destroy 
Khattiyas  who  are  beyond  price.”  They  were  silent.  Then  the 
Teacher  addressed  them  and  said,  “Great  kings,  why  do  you  act  in 
this  manner  ? Were  I not  here  present  to-day,  you  would  set  flowing 
a river  of  blood.  You  have  acted  in  a most  unbecoming  manner. 
You  live  in  enmity,  indulging  in  the  five  kinds  of  hatred.  I live  free 
from  hatred.  You  live  afflicted  with  the  sickness  of  the  evil  passions. 
I live  free  from  disease.  You  live  in  eager  pursuit  of  the  five  kinds 
of  sensual  pleasure.  I live  free  from  the  eager  pursuit  of  aught.” 
So  saying,  he  pronounced  the  following  Stanzas, 


72 


Book  15,  Story  2.  Dhammapada  200  [N.3.256rr- 

197.  Oh,  happily  let  us  live!  free  from  hatred,  among  those  who  hate; 

Among  men  who  hate,  let  us  live  free  from  hatred. 

198.  Oh,  happily  let  us  live!  free  from  disease,  among  those  who  are  afflicted  with 

disease; 

Among  men  who  are  afflicted  with  disease,  let  us  live  free  from  disease. 

199.  Oh,  happily  let  us  live!  free  from  longing,  among  those  who  are  possessed  with 

longing; 

Among  those  who  are  possessed  with  longing,  let  us  live  free  from  longing. 


XV.  2.  MARA  POSSESSES  VILLAGERS1 

Oh,  happily  let  us  live!  This  religious  instruction  was  given  by  the 
Teacher  while  he  was  in  residence  in  the  Brahman  village  Pancasala 
with  reference  to  Mara.  [257] 

For  one  day  the  Teacher  perceived  that  five  hundred  maidens 
possessed  the  faculties  requisite  for  attaining  the  Fruit  of  Conversion, 
and  therefore  went  and  took  up  his  residence  near  this  village.  Now 
on  a certain  festival  day  those  maidens  went  to  the  river  and  bathed, 
and  having  so  done,  adorned  themselves  with  rich  apparel  and  jewels 
and  set  out  in  the  direction  of  the  village.  Accordingly  the  Teacher 
also  entered  that  village  and  went  about  the  village  receiving  alms. 
Now  Mara  took  possession  of  the  bodies  of  all  the  inhabitants  of  that 
village,  [258]  with  the  result  that  the  Teacher  received  not  so  much 
as  a spoonful  of  boiled  rice.  As  the  Teacher  departed  from  that 
village  with  bowl  clean  as  it  had  been  washed,  Mara  took  his  stand 
at  the  gate  of  that  village  and  said  to  him,  “Monk,  you  received  no 
alms?”  “Embodiment  of  evil,  why  have  you  so  wrought  that  I 
should  receive  no  alms?”  “Very  well,  Reverend  Sir,  enter  the  village 
again.”  This  thought,  we  are  told,  was  in  Mara’s  mind,  “If  he  enters 
the  village  again,  I will  take  possession  of  the  bodies  of  all  the  villagers 
and  will  cause  them  to  clap  their  hands  before  his  face,  laugh  in  his 
face,  and  make  all  manner  of  fun  of  him.” 

At  that  moment  those  maidens  reached  the  gate  of  the  village,  and 
seeing  the  Teacher,  saluted  him  and  stood  respectfully  on  one  side. 
Then  said  Mara  to  the  Teacher,  “Reverend  Sir,  seeing  that  you 
received  not  a morsel  of  food,  you  must  be  oppressed  with  the  pangs 
of  hunger.”  The  Teacher  replied,  “Embodiment  of  evil,  though 
to-day  we  received  naught,  yet  shall  we  spend  the  day  in  the  bliss 

1 This  story  is  derived  from  Samyutta , iv.  2.  8:  i.  113-114.  Cf.  E.  Windisch, 
Mara  und  Buddha,  pp.  102-104.  Text:  N iii.  257-259. 


-N.S.260ii] 


Mara  possesses  villagers 


73 


of  joy,  like  Great  Brahma  in  the  Heaven  of  the  Bright  Gods.”  So 
saying,  he  pronounced  the  following  Stanza, 

200.  Oh,  happily  let  us  live!  we  who  possess  naught; 

Let  us  live  on  the  food  of  joy,  like  the  Bright  Gods. 


XV.  3.  DEFEAT  OF  THE  KING  OF  KOSALA 1 

Victory  produces  hatred.  This  religious  instruction  was  given  by 
the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to 
the  defeat  of  the  king  of  Kosala.  [259] 

The  story  goes  that  the  king  of  Kosala  fought  against  his  nephew 
Ajatasattu  near  the  village  Kasika  and  suffered  defeat  three  times. 
As  he  returned  from  defeat  the  third  time,  he  thought  to  himself, 
“Since  I have  not  been  able  to  subdue  this  milk-faced  youth,  what  is 
the  use  of  my  living  any  longer  ?”  So  he  refused  to  eat  and  took  to 
his  bed.  The  news  of  what  he  had  done,  spread  throughout  city  and 
monastery.  The  monks  reported  the  matter  to  the  Teacher,  saying, 
“Reverend  Sir,  report  has  it  that  the  king,  who  thrice  suffered  defeat 
near  the  village  Kasika  and  has  just  now  returned  from  defeat,  has 
refused  to  eat  and  has  taken  to  his  bed,  saying,  ‘ Since  I have  not  been 
able  to  defeat  this  milk-faced  youth,  what  is  the  use  of  my  living  any 
longer?’”  When  the  Teacher  heard  this  report,  he  said,  “Monks, 
by  winning  a victory,  a man  produces  hatred ; and  he  that  is  defeated 
is  afflicted  with  suffering.”  So  saying,  the  Teacher  pronounced  the 
following  Stanza, 

201.  Victory  produces  hatred;  he  that  is  defeated  is  afflicted  with  suffering; 

He  that  has  renounced  both  victory  and  defeat  lives  in  tranquillity  and  happiness. 


XV.  4.  “LOOK  NOT  ON  A WOMAN  TO  LUST 
AFTER  HER”2 

There  is  no  fire  like  the  fire  of  lust.  This  religious  instruction  was 
given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with  refer- 
ence to  a certain  maiden  of  respectable  family.  [260] 

The  story  goes  that  the  mother  and  father  of  this  maiden  arranged 
a marriage  for  her  and  invited  the  Teacher  to  be  present  on  the  wed- 


1 Text:  N iii.  259-260. 


2 Text:  N iii.  260-261. 


74 


Book  15,  Story  5.  Dhammapada  203  [N.3.26O11- 


ding-day.  So  the  Teacher,  accompanied  by  the  Congregation  of 
Monks,  went  thither  and  sat  down.  The  bride  passed  to  and  fro, 
straining  water  for  the  Congregation  of  Monks  and  performing  the 
other  duties.  As  the'  bride  passed  to  and  fro,  the  husband  stood  and 
gazed  at  her.  As  he  gazed  at  her,  he  was  overpowered  by  desire  and 
lust  arose  within  him.  Overcome  by  nescience,  he  ministered  neither 
to  the  Buddha  nor  to  the  Eighty  Chief  Elders,  but  made  up  his  mind, 
“I  will  stretch  forth  my  arms  and  embrace  that  woman.” 

The  Teacher  perceived  what  wras  passing  through  his  mind  and  so 
wrought  that  he  no  longer  sawT  that  woman.  Seeing  her  no  longer, 
he  stood  and  gazed  at  the  Teacher.  As  he  stood  there  gazing  at  the 
Teacher,  the  Teacher  said  to  him,  “Youth,  there  is  no  fire  like  the 
fire  of  lust.  [261]  There  is  no  sin  like  the  sin  of  hatred.  There  is  no 
suffering  like  the  suffering  involved  in  keeping  up  the  Aggregates  of 
Being.  There  is  no  happiness  like  the  happiness  of  Nibbana.”  So 
saying,  he  pronounced  the  following  Stanza, 

202.  There  is  no  fire  like  the  fire  of  lust; 

There  is  no  sin  like  the  sin  of  hatred; 

There  are  no  sufferings  like  the  sufferings  of  existence; 

There  is  no  happiness  like  Supreme  Tranquillity. 

At  the  conclusion  of  the  lesson  the  maiden  and  the  youth  were 
established  in  the  Fruit  of  Conversion.  At  that  moment  the  Exalted 
One  permitted  them  to  see  each  other  once  more. 


XV.  5.  THE  BUDDHA  FEEDS  THE  HUNGRY 1 

Hunger.  This  religious  instruction  was  given  by  the  Teacher 
while  he  was  in  residence  at  Alavi  with  reference  to  a certain  lay 
disciple. 

For  one  day,  as  the  Teacher  seated  in  the  Perfumed  Chamber  at 
Jetavana  [262]  surveyed  the  world  at  dawn,  he  beheld  a certain  poor 
man  at  Alavi.  Perceiving  that  he  possessed  the  faculties  requisite  for 
attaining  the  Fruit  of  Conversion,  he  surrounded  himself  with  a 
company  of  five  hundred  monks  and  wrent  to  Alavi.  The  inhabitants 
of  Alavi  straightway  invited  the  Teacher  to  be  their  guest.  That 
poor  man  also  heard  that  the  Teacher  had  arrived  and  made  up  his 
mind  to  go  and  hear  the  Teacher  preach  the  Law.  But  that  very 


1 Text:  N iii.  261-264. 


-N.3.2639] 


The  Buddha  feeds  the  hungry 


75 


day  an  ox  of  his  strayed  off.  So  he  considered  within  himself,  “Shall 
I seek  that  ox,  or  shall  I go  and  hear  the  Law  ?”  And  he  came  to  the 
following  conclusion,  “I  will  first  seek  that  ox  and  then  go  and  hear 
the  Law.”  Accordingly , early  in  the  morning,  he  set  out  to  seek  his  ox. 

The  residents  of  Alavi  provided  seats  for  the  Congregation  of 
Monks  presided  over  by  the  Buddha,  served  them  with  food,  and  after 
the  meal  took  the  Teacher’s  bowl,  that  he  might  pronounce  the  words 
of  thanksgiving.  Said  the  Teacher,  “He  for  whose  sake  I came  hither 
a journey  of  thirty  leagues  has  gone  into  the  forest  to  seek  his  ox 
which  was  lost.  Not  until  he  returns,  will  I preach  the  Law7.”  And 
he  held  his  peace. 

While  it  w7as  still  day,  that  poor  man  found  his  ox  and  straightway 
drove  the  ox  back  to  the  herd.  Then  he  thought  to  himself,  “Even 
if  I can  do  nothing  else,  I will  at  least  pay  my  respects  to  the  Teacher.” 
Accordingly,  although  he  w7as  oppressed  with  the  pangs  of  hunger, 
he  decided  not  to  go  home,  but  went  quickly  to  the  Teacher,  and 
having  paid  obeisance  to  the  Teacher,  sat  dowm  respectfully  on  one 
side.  When  the  poor  man  came  and  stood  before  the  Teacher,  the 
Teacher  said  to  the  steward  of  the  alms,  “Is  there  any  food  remaining 
over  and  above  to  the  Congregation  of  Monks?”  “Reverend  Sir, 
the  food  has  not  been  touched.”  “Well  then,  serve  this  poor  man 
wfith  food.”  So  when  the  steward  had  provided  that  poor  man  wfith 
a seat  in  a place  indicated  by  the  Teacher,  he  served  him  dutifully 
with  rice-porridge  and  other  food,  both  hard  and  soft.  When  the  poor 
man  had  eaten  his  meal,  he  rinsed  his  mouth. 

(We  are  told  that  with  this  single  exception  there  is  no  other 
instance  on  record  in  the  Three  Pitakas  [263]  of  the  Tathagata’s 
having  thus  inquired  about  the  supply  of  food.)  As  soon  as  the  poor 
man’s  physical  sufferings  had  been  relieved,  his  mind  became  tranquil. 
Then  the  Teacher  preached  the  Law  in  orderly  sequence,  expounding 
one  after  another  the  Four  Noble  Truths.  At  the  conclusion  of  the 
lesson,  the  poor  man  was  established  in  the  Fruit  of  Conversion.  Then 
the  Teacher  pronounced  the  words  of  thanksgiving,  and  having  so 
done,  arose  from  his  seat  and  departed.  The  multitude  accompanied 
him  a little  way  and  then  turned  back. 

The  monks  w7ho  accompanied  the  Teacher  were  highly  indignant 
and  said,  “Just  consider,  brethren,  what  the  Teacher  did.  Nothing 
of  the  sort  ever  happened  before.  But  to-day,  seeing  a certain  poor 
man,  the  Teacher  inquired  about  the  supply  of  food  and  directed  that 
food  to  be  given  to  another.”  The  Teacher  turned  around,  stopped. 


76 


Booh  15,  Story  6.  Dhammayada  205  [N.3.263io- 


and  said,  “Monks,  what  are  you  saying?”  When  he  heard  what  they 
were  saying,  he  said  to  them,  “It  is  even  so,  monks.  When  I came 
hither  a journey  of  thirty  leagues,  a long  and  difficult  journey,  my 
sole  reason  for  coming  hither  was  the  fact  that  I saw  that  this  lay 
disciple  possessed  the  faculties  requisite  for  the  attainment  of  the 
Fruit  of  Conversion.  Early  in  the  morning,  oppressed  with  the  pangs 
of  hunger,  this  man  went  to  the  forest  and  spent  the  day  in  the  forest 
seeking  his  ox  which  was  lost.  Therefore  I thought  to  myself,  ‘If  I 
preach  the  Law  to  this  man  while  he  is  suffering  from  the  pangs  of 
hunger,  he  will  not  be  able  to  comprehend  it.’  Therefore  was  it  that 
I did  what  I did.  Monks,  there  is  no  affliction  like  the  affliction  of 
hunger.”  So  saying,  he  pronounced  the  following  Stanza, 

203.  Hunger  is  the  greatest  of  afflictions;  the  Aggregates  of  Being  are  the  principal 
source  of  suffering; 

If  a man  thoroughly  understand  this,  he  has  attained  Nibbana,  Supreme 
Happiness. 


XV.  6.  ON  MODERATION  IN  EATING  1 

Health  is  the  greatest  acquisition.  This  religious  instruction  was 
given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  King  Pasenadi  Kosala.  [264] 

For  at  a certain  period  of  his  life  King  Pasenadi  Kosala  used  to 
eat  boiled  rice  cooked  by  the  bucketful,  and  sauce  and  curry  in  pro- 
portion. One  day  after  he  had  eaten  his  breakfast,  unable  to  shake  off 
the  drowsiness  occasioned  by  over-eating,  he  went  to  see  the  Teacher 
and  paced  back  and  forth  before  him  with  a very  weary  look.  Over- 
come with  a desire  to  sleep,  but  not  daring  to  lie  down  and  stretch 
himself  out,  he  sat  down  on  one  side.  Thereupon  the  Teacher  said  to 
him,  “Did  you  come,  great  king,  before  you  were  well  rested?”  “Oh 
no,  Reverend  Sir;  but  I always  suffer  greatly  after  eating  a meal.” 
Then  said  the  Teacher  to  him,  [265]  “Great  king,  over-eating  brings 
just  such  suffering  in  its  train.”  So  saying,  the  Teacher  pronounced 
the  following  Stanza, 

325.  If  a man  gives  way  to  indolence,  eats  overmuch, 

Spends  his  time  in  sleep,  and  lies  and  rolls  about 
Like  a great  hog  fed  on  grain. 

Such  a simpleton  will  enter  the  womb  again  and  again. 

1 This  story  is  almost  word  for  word  the  same  as  Samyutta,  iii.  2.  3:  i.  81-82. 
Cf.  Story  xxiii.  4.  Text:  N iii.  264-267. 


-N.3.266ie] 


On  moderation  in  eating 


77 


After  admonishing  the  king  with  this  Stanza,  the  Teacher  contin- 
ued, “Great  king,  one  ought  to  observe  moderation  in  eating,  for  in 
moderate  eating  there  is  comfort.”  And  admonishing  him  further,  the 
Teacher  pronounced  the  following  Stanza, 

If  a man  be  ever  mindful,  if  he  observe  moderation  in  taking  food, 

His  sufferings  will  be  but  slight;  he  wall  grow  old  slowly,  preserving  his  life. 

The  king  was  unable  to  memorize  this  Stanza.  So  the  Teacher 
said  to  the  king’s  nephew,  Prince  Good-looking,  Sudassana,  wTho  stood 
near,  “Memorize  this  Stanza.”  Sudassana  asked  the  Teacher,  “Rev- 
erend Sir,  after  I have  memorized  this  Stanza,  what  shall  I do  with 
it?”  The  Teacher  replied,  “When  the  king  eats  his  meal,  just  as  he 
is  about  to  take  the  last  lump  of  boiled  rice,  you  must  recite  this 
Stanza.  The  king  will  understand  its  purport  and  will  immediately 
throw  away  that  lump  of  rice.  When  it  comes  time  to  boil  the  rice 
for  the  king’s  next  meal,  you  must  fetch  just  as  many  grains  of  fresh 
rice  as  there  were  grains  of  boiled  rice  in  that  lump  of  rice.”  “Very 
well,  Reverend  Sir,”  replied  Sudassana.  So  both  evening  and  morning, 
when  the  king  ate  his  meal,  his  nephew  would  recite  that  Stanza  just 
as  the  king  was  about  to  take  the  last  lump  of  boiled  rice,  and  wTould 
fetch  for  his  next  meal  just  as  many  grains  of  fresh  rice  as  there  were 
grains  of  boiled  rice  in  the  lump  of  boiled  rice  which  the  king  had 
thrown  away.  And  every  time  the  king  heard  that  Stanza  recited, 
[266]  he  gave  away  a thousand  pieces  of  money  in  alms.  The  king 
contented  himself  with  a pint-pot  of  boiled  rice  a day,  never  exceeding 
that  amount.  After  a time  he  became  cheerful  and  lean. 

One  day  the  king  went  to  pay  his  respects  to  the  Teacher,  and 
having  saluted  the  Teacher,  said  to  him,  “Reverend  Sir,  now  I am 
happy.  Once  more  I am  able  to  follow  the  chase  and  to  catch  wild 
beasts  and  horses.  I used  to  quarrel  with  my  nephew.  But  recently, 
however,  I gave  my  nephew  my  daughter,  the  Princess  Vajira,  to 
wife.  I have  given  her  this  village,  that  she  may  have  a pool  wherein 
to  bathe.  My  quarrels  with  my  nephew  have  ceased,  and  for  this  reason 
also  I am  happy.  The  other  day  a precious  stone,  the  property  of  the 
royal  household  was  lost;  this  has  but  recently  returned  to  my  hand, 
and  for  this  reason  also  I am  happy.  Desiring  to  establish  friendly 
relations  with  your  disciples,  I established  the  daughter  of  one  of  your 
kinsmen  in  our  household,  and  for  this  reason  also  I am  happy.” 
The  Teacher  replied,  “Great  king,  health  is  the  greatest  blessing  one 
can  ask  for,  contentment  with  whatever  one  has  received  is  the  great- 


78 


Book  15,  Story  7.  Dhammapada  205  [N.3.266ie- 


est  wealth,  confidence  is  the  best  of  relatives.  But  there  is  no  happi- 
ness that  can  be  compared  with  Nibbana.”  So  saying,  he  pronounced 
the  following  Stanza, 

204.  Health  is  the  greatest  acquisition,  contentment  is  the  greatest  wealth, 
Confidence  is  the  best  of  relatives,  Nibbana  is  the  greatest  happiness. 


XV.  7.  BY  RIGHTEOUSNESS  MEN  HONOR  THE  BUDDHA  1 

He  who  has  tasted  the  sweetness  of  solitude.  This  religious  instruc- 
tion was  given  by  the  Teacher  while  he  was  in  residence  at  Vesali  with 
reference  to  a certain  monk.  [267] 

For  when  the  Teacher  said,  “Monks,  four  months  hence  I shall 
pass  into  Nibbana,”  seven  hundred  monks  of  his  retinue  were  over- 
whelmed with  fear,  the  Arahats  experienced  religious  exaltation, 
while  those  who  had  not  yet  attained  the  Fruit  of  Conversion  were 
unable  to  restrain  their  tears.  [268]  The  monks  gathered  in  little 
groups  and  went  about  consulting  each  other  and  asking,  “What 
are  we  to  do?” 

Now  a certain  monk  named  Elder  Tissa  thought  to  himself,  “If 
it  be  true  that  at  the  expiration  of  four  months  the  Teacher  will  pass 
into  Nibbana,  inasmuch  as  I am  not  yet  free  from  the  evil  passions, 
it  behooves  me  to  win  Arahatship  while  the  Teacher  yet  remains  alive.” 
Accordingly  he  adopted  the  Four  Postures  and  kept  residence  by  him- 
self, never  associating  with  the  other  monks  and  never  talking  or  con- 
versing with  any  one.  The  monks  said  to  him,  “Brother  Tissa,  why 
do  you  act  in  this  manner?”  Tissa,  however,  paid  no  attention  to 
what  they  said. 

The  monks  therefore  reported  the  matter  to  the  Teacher,  saying, 
“Reverend  Sir,  Elder  Tissa  has  no  affection  for  you.”  The  Teacher 
caused  Tissa  to  be  summoned  and  asked  him,  “Tissa,  why  do  you  act 
in  this  manner?”  When  Tissa  told  the  motive  that  actuated  him, 
the  Teacher  applauded  his  conduct,  saying,  “Well  done,  Tissa.” 
Then  said  the  Teacher  to  the  monks,  “Monks,  he  only  that  is  like 
Tissa  has  real  affection  for  me.  For  though  men  honor  me  with 
perfumes  and  garlands,  they  honor  me  not.  But  they  that  practice 
the  Higher  and  the  Lower  Law,  they  alone  truly  honor  me.”  So  say- 
ing, he  pronounced  the  following  Stanza, 

1 Cf.  Stories  xii.  10  and  xxv.  4.  Text:  N iii.  267-269. 


79 


-N. 3. 270u]  By  righteousness  men  honor  the  Buddha 

205.  He  who  has  tasted  the  sweetness  of  solitude  and  the  sweetness  of  tranquillity. 
Such  an  one  is  free  from  fear  and  free  from  sin,  for  he  drinks  the  sweetness  of 
the  joy  of  the  Law. 


XV.  8.  SAKKA  MINISTERS  TO  THE  BUDDHA 1 

It  is  a good  thing  to  look  upon  the  Noble.  This  religious  instruction 
was  given  by  the  Teacher  while  he  was  in  residence  at  Beluva  village 
with  reference  to  Sakka.  [269] 

For  when  the  Tathagata’s  Aggregate  of  Life  was  at  an  end  and  he 
was  suffering  from  an  attack  of  dysentery,  Sakka  king  of  gods  became 
aware  of  it  and  thought  to  himself,  “It  is  my  duty  to  go  to  the  Teacher 
and  to  minister  to  him  in  his  sickness.”  Accordingly  he  laid  aside 
his  own  body,  three-quarters  of  a league  in  height,  approached  the 
Teacher,  saluted  him,  and  with  his  own  hands  rubbed  the  Teacher’s 
feet.  The  Teacher  said  to  him,  “Who  is  that?”  “It  is  I,  Reverend 
Sir,  Sakka.”  “Why  did  you  come  here?”  “To  minister  to  you  in 
your  sickness,  Reverend  Sir.”  “Sakka,  to  the  gods  the  smell  of  men, 
even  at  a distance  of  a hundred  leagues,  is  like  that  of  carrion  tied  to 
the  throat;  [270]  depart  hence,  for  I have  monks  who  will  wait  upon 
me  in  my  sickness.”  “Reverend  Sir,  at  a distance  of  eighty -four 
thousand  leagues  I smelt  the  fragrance  of  your  goodness,  and  there- 
fore came  I hither;  I alone  will  minister  to  you  in  your  sickness.” 
Sakka  permitted  no  other  so  much  as  to  touch  with  his  hand  the  vessel 
which  contained  the  excrement  of  the  Teacher’s  body,  but  himself 
carried  the  vessel  out  on  his  own  head.  Moreover  he  carried  it  out 
without  the  slightest  contraction  of  the  muscles  of  his  mouth,  acting 
as  though  he  were  bearing  about  a vessel  filled  with  perfumes.  Thus 
did  Sakka  minister  to  the  Teacher  and  departed  only  when  the 
Teacher  felt  more  comfortable.  < 

The  monks  began  a discussion,  saying,  “Oh,  how  great  must  be 
the  affection  of  Sakka  for  the  Teacher!  To  think  that  Sakka  should 
lay  aside  such  heavenly  glory  as  is  his,  to  wait  upon  the  Teacher  in  his 
sickness!  To  think  that  he  should  carry  out  on  his  head  the  vessel 
containing  the  excrement  of  the  Teacher’s  body,  as  though  he  were 
removing  a vessel  filled  with  perfumes,  without  the  slightest  contrac- 
tion of  the  muscles  of  his  mouth!”  Hearing  their  talk,  the  Teacher 
said,  “What  say  you,  monks?  It  is  not  at  all  strange  that  Sakka 


1 Text:  N iii.  269-272. 


80  Book  15,  Story  8.  Dhamvnapada  206-208  [N.3.270u- 


king  of  gods  should  cherish  warm  affection  for  me.  For  because  of 
me  this  Sakka  king  of  gods  laid  aside  the  form  of  Old  Sakka,  obtained 
the  Fruit  of  Conversion,  and  took  upon  himself  the  form  of  Young 
Sakka.  For  once,  when  he  came  to  me  terrified  with  the  fear  of  death, 
preceded  by  the  celestial  musician  Pancasikha,1  and  sat  down  in 
Indasala  Cave  in  the  midst  of  the  company  of  the  gods,  I dispelled 
his  suffering  by  saying  to  him, 

Vasava,  ask  me  whatever  question  you  desire  in  your  heart  to  ask; 

I will  answer  whatever  question  you  ask  me. 

“Having  dispelled  his  suffering,  I preached  the  Law  to  him.  At 
the  conclusion  of  the  discourse  fourteen  crores  of  living  beings  ob- 
tained Comprehension  of  the  Law,  and  Sakka  himself,  even  as  he  sat 
there,  obtained  the  Fruit  of  Conversion  and  became  Young  Sakka. 
Thus  I have  been  a mighty  helper  to  him,  and  it  is  not  at  all  strange 
that  he  should  cherish  warm  affection  for  me.  For,  monks,  [271]  it  is  a 
pleasant  thing  to  look  upon  the  Noble,  and  it  is  likewise  a pleasant 
thing  to  live  with  them  in  the  same  place;  but  to  have  aught  to  do 
with  simpletons  brings  suffering.”  So  saying,  he  pronounced  the  fol- 
lowing Stanzas, 

206.  It  is  a good  thing  to  look  upon  the  Noble,  and  to  live  with  them  is  ever  pleasant; 
It  would  be  pleasant,  might  one  never  look  upon  a simpleton  at  all. 

207.  For  he  who  walks  in  the  company  of  simpletons  suffers  a long  time; 

Living  with  simpletons,  as  with  an  enemy,  always  brings  suffering; 

Pleasant  is  it  to  live  with  the  steadfast,  even  as  is  a meeting  of  kinsfolk. 

Therefore, 

208.  One  should  follow  the  steadfast,  the  wise,  the  learned,  the  patient,  the  dutiful, 

the  Noble; 

One  should  follow  so  good  and  intelligent  a man,  as  the  moon  follows  the  path 
of  the  stars. 


1 See  Dlgha,  21:  ii.  263-289. 


BOOK  XVI.  OBJECTS  OF  AFFECTION,  PIYA  VAGGA 

XVI.  1.  MOTHER  AND  FATHER  AND  SON 1 

He  who  abandons  himself  to  the  distractions  of  this  world.  This 
religious  instruction  was  given  by  the  Teacher  while  he  was  in  resi- 
dence at  Jetavana  with  reference  to  three  religious.  [273] 

The  story  goes  that  in  a certain  household  at  Savatthi  there  was 
an  only  son,  who  was  the  darling  and  delight  of  his  mother  and  father. 
One  day  some  monks  were  invited  to  take  a meal  at  the  house,  and 
when  they  had  finished,  they  recited  the  words  of  thanksgiving.  As 
the  youth  listened  to  the  words  of  the  Law,  he  was  seized  with  a 
desire  to  become  a monk,  and  straightway  asked  leave  of  his  mother 
and  father.  They  refused  to  permit  him  to  do  so.  Thereupon  the 
following  thought  occurred  to  him,  “When  my  mother  and  father  are 
not  looking,  I will  leave  the  house  and  become  a monk.” 

Now  whenever  the  father  left  the  house,  he  committed  the  son  to 
the  care  of  his  mother,  saying,  “Pray  keep  him  safe  and  sound;” 
and  whenever  the  mother  left  the  house,  she  committed  the  son  to  the 
care  of  the  father.  One  day,  after  the  father  had  left  the  house,  the 
mother  said  to  herself,  “I  will  indeed  keep  my  son  safe  and  sound.” 
So  she  braced  one  foot  against  one  of  the  door-posts  and  the  other  foot 
against  the  other  door-post,  and  sitting  thus  on  the  ground,  began  to 
spin  her  thread.  The  youth  thought  to  himself,  “I  will  outwit  her 
and  escape.”  So  he  said  to  his  mother,  “Dear  mother,  just  remove 
your  foot  a little;  I wish  to  attend  to  nature’s  needs.”  She  drew  back 
her  foot  and  he  went  out.  He  went  to  the  monastery  as  fast  as  he 
could,  and  approaching  the  monks,  said,  “Receive  me  into  the  Order, 
Reverend  Sirs.”  [274]  The  monks  complied  with  his  request  and 
admitted  him  to  the  Order. 

When  his  father  returned  to  the  house,  he  asked  the  mother, 
“Where  is  my  son?”  “Husband,  he  was  here  but  a moment  ago.” 
“Where  can  my  son  be?”  thought  the  father,  looking  about.  Seeing 
him  nowhere,  he  came  to  the  conclusion,  “He  must  have  gone  to  the 
monastery.”  So  the  father  went  to  the  monastery,  and  seeing  his  son 


1 Text:  N iii.  273-276. 


82 


Booh  16,  Story  1.  Dhammapada  212  [N. 3. 274s- 

garbed  in  the  robes  of  a monk,  wept  and  lamented  and  said,  “Dear 
son,  why  do  you  destroy  me?”  But  after  a moment  he  thought  to 
himself,  “Now  that  my  son  has  become  a monk,  why  should  I live  the 
life  of  a layman  any  longer?”  So  of  his  own  accord,  he  also  asked  the 
monks  to  receive  him  into  the  Order,  and  then  and  there  retired  from 
the  world  and  became  a monk. 

The  mother  of  the  youth  thought  to  herself,  “Why  are  my  son 
and  my  husband  tarrying  so  long?”  Looking  all  about,  she  suddenly 
thought,  “Undoubtedly  they  have  gone  to  the  monastery  and  become 
monks.”  So  she  went  to  the  monastery  and  seeing  both  her  son  and 
her  husband  wearing  the  robes  of  monks,  thought  to  herself,  “Since 
both  my  son  and  my  husband  have  become  monks,  what  further  use 
have  I for  the  house-life?”  And  of  her  own  accord,  she  went  to  the 
community  of  nuns  and  retired  from  the  world. 

But  even  after  mother  and  father  and  son  had  retired  from  the 
world  and  adopted  the  religious  life, they  were  unable  to  remain  apart; 
whether  in  the  monastery  or  in  the  convent  of  the  nuns,  they  would 
sit  down  by  themselves  and  spend  the  day  chatting  together.  The 
monks  and  nuns  were  repelled  by  their  conduct,  and  one  day  the 
monks  told  the  Teacher  what  was  going  on.  The  Teacher  sent  for 
them  and  asked  them,  “Is  the  report  true  that  you  are  doing  this  and 
that?”  They  replied  in  the  affirmative.  Then  said  the  Teacher, 
“Why  do  you  do  so?  This  is  not  the  proper  way  for  monks  and  nuns 
to  conduct  themselves.”  “But,  Reverend  Sir,  it  is  impossible  for  us 
to  live  apart.”  “From  the  time  of  retirement  from  the  world,  such 
conduct  is  highly  improper;  it  is  painful  both  to  be  deprived  of  the 
sight  of  those  who  are  dear,  and  to  be  obliged  to  look  upon  that  which 
is  not  dear;  for  this  reason,  whether  persons  or  material  things  be 
involved,  one  should  take  no  account  either  of  what  is  dear  or  of  what 
is  not  dear.”  So  saying,  the  Teacher  pronounced  the  following  Stanzas, 

209.  He  who  abandons  himself  to  the  distractions  of  this  world, 

He  who  fails  to  apply  himself  to  his  religious  duties, 

He  who  abandons  the  real  purpose  of  life,  he  who  grasps  at  what  is  dear  to  him. 

Such  a man  will  come  to  envy  him  who  applies  himself  to  his  religious 
duties.  [275] 

210.  Never  abide  in  the  company  of  those  who  are  dear  or  of  those  who  are  not 

dear; 

It  is  painful,  both  to  be  deprived  of  the  sight  of  those  who  are  dear,  and  to  be 
obliged  to  look  upon  those  who  are  not  dear. 

211.  Therefore  hold  nothing  dear;  for  the  loss  of  what  is  dear  is  an  evil. 

Fetters  exist  not  for  those  to  whom  naught  is  either  dear  or  not  dear. 


-N.3. 277u  ] 


The  Buddha  comforts  the  afflicted 


83 


XVI.  2.  THE  BUDDHA  COMFORTS  THE  AFFLICTED  1 

From  thought  of  one  that  is  dear.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference 
to  a certain  layman.  [276] 

The  story  goes  that  this  layman,  on  losing  his  son,  was  so  over- 
whelmed with  grief  that  he  went  every  day  to  the  burning-ground 
and  wept,  being  unable  to  restrain  his  grief.  As  the  Teacher  surveyed 
the  world  at  dawn,  he  saw  that  the  layman  had  the  faculties  requisite 
for  Conversion.  So  when  he  came  back  from  his  alms-round,  he  took 
one  attendant  monk  and  went  to  the  layman’s  door.  When  the  layman 
heard  that  the  Teacher  had  come  to  his  house,  he  thought  to  himself, 
“ He  must  wish  to  exchange  the  usual  compliments  of  health  and  civility 
with  me.”  So  he  invited  the  Teacher  into  his  house,  provided  him  with 
a seat  in  the  house-court,  and  when  the  Teacher  had  taken  his  seat, 
approached  him,  saluted  him,  and  sat  down  respectfully  on  one  side. 

At  once  the  Teacher  asked  him,  “Layman,  why  are  you  sad?” 
“I  have  lost  my  son;  therefore  am  I sad,”  replied  the  layman.  Said 
the  Teacher,  “Grieve  not,  layman.  That  which  is  called  death  is  not 
confined  to  one  place  [277]  or  to  one  person,  but  is  common  to  all 
creatures  who  are  born  into  the  world.  Not  one  of  the  Elements  of 
Being  is  permanent.  Therefore  one  should  not  give  himself  up  to  sorrow, 
but  should  rather  take  a reasonable  view  of  death,  even  as  it  is  said, 
‘Mortality  has  suffered  mortality,  dissolution  has  suffered  dissolution.’ 

“For  wise  men  of  old  sorrowed  not  over  the  death  of  a son,  but  ap- 
plied themselves  diligently  to  meditation  upon  death,  saying  to  them- 
selves, ‘Mortality  has  suffered  mortality,  dissolution  has  suffered 
dissolution.’”  The  layman  asked  the  Teacher,  “Reverend  Sir,  who 
were  they  that  did  this?  When  was  it  that  they  did  this?  Pray  tell 
me  about  it.”  So  to  make  the  matter  clear,  the  Teacher  related  the 
following  Story  of  the  Past : 2 

Even  as  a snake  casts  off  his  old  skin,  so  a man  casts  off  his  own  body  and  goes  to 

the  other  world; 

Even  so  fares  his  body,  deprived  of  the  capacity  of  enjoyment,  when  he  is  dead  and  gone. 

The  while  his  body  burns,  he  hears  not  the  lamentation  of  his  kinsmen ; 

Therefore  is  it  that  I grieve  not  for  him;  he  is  gone  whither  it  was  his  lot  to  go. 

1 This  story  is  similar  to  the  Introduction  to  Jataka  354:  iii.  162-168.  Text: 
N iii.  276-278. 

2 Jataka  354:  162-168. 


84 


Book  16,  Story  3.  Dhammapada  213  [N. 3.27715- 

When  the  Teacher  had  related  in  detail  this  Uraga  Jataka,  found 
in  the  Fifth  Book,  he  continued  as  follows,  “In  times  past  wise  men 
did  not  do  as  you  are  doing  on  the  death  of  a son.  You  have  aban- 
doned your  wonted  occupations,  have  deprived  yourself  of  food,  and 
spend  your  time  in  lamentation.  Wise  men  of  old  did  not  so.  On  the 
contrary,  they  applied  themselves  diligently  to  meditation  upon  death, 
would  not  allow  themselves  to  grieve,  ate  their  food  as  usual,  and 
attended  to  their  wonted  occupations.  [278]  Therefore  grieve  not  at 
the  thought  that  your  dear  son  is  dead.  For  whether  sorrow  or  fear 
arises,  it  arises  solely  because  of  one  that  is  dear.”  So  saying,  the 
Teacher  pronounced  the  following  Stanza, 

212.  From  thought  of  one  that  is  dear,  arises  sorrow; 

From  thought  of  one  that  is  dear,  arises  fear. 

He  that  is  free  from  thought  of  dear  ones  neither  sorrows  nor  fears. 


XVI.  3.  THE  BUDDHA  COMFORTS  THE  AFFLICTED  1 

From  affection  springs  grief.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference 
to  the  female  lay  disciple  Visakha. 

The  story  goes  that  Visakha  used  to  permit  her  son’s  daughter,  a 
maiden  named  Datta,  to  minister  to  the  monks  in  her  house  when 
she  was  absent.  After  a time  Datta  died.  Visakha  attended  to  the 
deposition  of  her  body,  and  then,  unable  to  control  her  grief,  went 
sad  and  sorrowful  to  the  Teacher,  and  having  saluted  him,  sat  down 
respectfully  on  one  side.  Said  the  Teacher  to  Visakha,  “Why  is  it, 
Visakha,  that  you  sit  here  sad  and  sorrowful,  with  tears  in  your  eyes, 
weeping  and  wailing?”  [279]  Visakha  then  explained  the  matter 
to  the  Teacher,  saying,  “Reverend  Sir,  the  girl  was  very  dear  to  me 
and  she  was  faithful  and  true;  I shall  not  see  the  like  of  her  again.” 

“But,  Visakha,  how  many  inhabitants  are  there  in  Savatthi?” 
“I  have  heard  you  say,  Reverend  Sir,  that  there  are  seventy  millions.” 
“But  suppose  all  these  persons  were  as  dear  to  you  as  was  Datta; 
would  you  like  to  have  it  so?”  “Yes,  Reverend  Sir.”  “But  how  many 
persons  die  every  day  in  Savatthi?”  “A  great  many,  Reverend  Sir.” 
“In  that  case  it  is  certain  that  you  would  lack  time  to  satisfy  your 
grief;  you  would  go  about  both  by  night  and  by  day,  doing  nothing 
but  wail.”  “Certainly,  Reverend  Sir;  I quite  understand.”  Then 

1 This  story  is  derived  from  Udana,  viii.  8:  91-92.  Text:  N iii.  278-279. 


-N.  3. 28019] 


The  Buddha  comforts  the  afflicted 


85 


said  the  Teacher,  “Very  well,  do  not  grieve.  For  whether  it  be  grief 
or  fear,  it  springs  solely  from  affection.”  So  saying,  the  Teacher 
pronounced  the  following  Stanza, 

213.  From  affection  springs  grief;  from  affection  springs  fear. 

He  that  is  free  from  affection  neither  sorrows  nor  fears. 

XVI.  4.  THE  LICCHAVI  PRINCES  AND  THE  COURTEZAN  1 

From  lust  springs  grief.  This  religious  instruction  was  given  by 
the  Teacher  while  he  was  in  residence  at  Pagoda  Hall  near  Vesali  with 
reference  to  the  Licchavi  princes.  [280] 

The  story  goes  that  on  a certain  festival  day,  the  Licchavi  princes, 
adorned  with  adornments  of  the  greatest  possible  variety,  departed 
from  the  city  to  go  to  the  pleasure  garden.  As  the  Teacher  entered 
the  city  for  alms,  he  saw  them  and  addressed  the  monks,  “Monks,  just 
look  at  those  Licchavi  princes!  Those  of  you  who  have  never  seen 
the  Thirty-three  Deities,  take  a look  at  those  princes!”  So  saying, 
the  Teacher  entered  the  city. 

On  the  way  to  the  pleasure  garden  the  princes  saw  a certain 
courtezan  and  took  her  with  them.  Becoming  jealous  of  each  other 
over  the  courtezan,  they  fell  to  fighting  with  each  other  and  set  flowing 
as  it  were  a river  of  blood.  Men  laid  them  on  frame-mattresses, 
lifted  them  up,  and  carried  them  off.  After  the  Teacher  had  eaten 
his  meal,  he  departed  from  the  city. 

When  the  monks  saw  the  Licchavi  princes  thus  borne  along,  they 
said  to  the  Teacher,  “Reverend  Sir,  early  in  the  morning  the  Licchavi 
princes  departed  from  the  city  adorned  and  beautified  like  gods. 
Now,  however,  all  because  of  a single  woman,  they  have  come  to  this 
sad  plight.  Said  the  Teacher,  “Monks,  whether  sorrow  or  fear  arises, 
it  arises  solely  because  of  lust.”  So  saying,  he  pronounced  the  follow- 
ing Stanza, 

214.  From  lust  springs  grief;  from  lust  springs  fear. 

He  that  is  free  from  lust  neither  sorrows  nor  fears. 


1 Text:  N iii.  279-280. 


86 


Book  16,  Story  5.  Dhammapada  215  [N.3.28ii- 


XVI.  5.  THE  GOLDEN  MAIDEN1 

From  love  springs  grief.  This  religious  instruction  was  given  by 
the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to 
Anitthigandha  Kumara.  [281] 

Anitthigandha,  we  are  told,  passed  from  the  World  of  Brahma 
and  was  reborn  in  Savatthi  in  a family  possessed  of  great  wealth. 
From  the  day  of  his  birth  he  refused  to  go  near  a woman;  if  a woman 
took  him  in  her  arms,  he  would  scream;  when  they  suckled  him,  they 
concealed  the  breast  from  him  with  a pillow.  When  he  reached  man- 
hood, his  mother  and  father  said  to  him,  “Son,  we  wish  to  arrange  a 
marriage  for  you.”  The  youth  replied,  “I  have  no  use  for  a woman.” 
Time  and  again  they  asked  him,  and  time  and  again  he  refused. 
Finally  he  caused  five  hundred  goldsmiths  to  be  brought  before  him, 
ordered  a thousand  nikkhas  of  ruddy  gold  to  be  given  to  them,  and 
caused  them  to  make  a solid  image  of  beaten  gold  in  the  form  of  a 
woman  of  surpassing  beauty. 

Once  more  his  mother  and  father  said  to  him,  “Son,  if  you  refuse 
to  marry,  the  family  line  will  not  continue;  let  us  bring  you  home 
a maiden  to  wife.”  The  youth  replied,  “Very  well,  if  you  will  bring 
me  such  a maiden  as  that,  I will  do  your  bidding.”  So  saying,  he 
pointed  to  the  image  of  gold.  So  his  mother  and  father  summoned 
several  noted  Brahmans  and  sent  them  forth,  saying,  “Our  son 
possesses  great  merit;  there  must  certainly  be  a maiden  who  wrought 
works  of  merit  with  him.  Take  this  image  of  gold  with  you,  go  abroad, 
and  bring  back  with  you  a maiden  of  equal  beauty.”  “Agreed,”  said 
the  Brahmans,  and  they  traveled  from  place  to  place  until  they  came 
to  the  city  Sagala  in  the  kingdom  of  Madda. 

Now  there  lived  in  this  city  a certain  maiden  about  sixteen  years 
old,  and  she  was  exceedingly  beautiful.  Her  mother  and  father  had 
provided  apartments  for  her  on  the  topmost  floor  of  a seven-storied 
palace.  The  Brahmans  [282]  set  the  golden  image  down  by  the  side 
of  the  road  leading  to  the  bathing-place,  and  themselves  sat  down  on 
one  side,  thinking,  “If  a maiden  as  beautiful  as  this  image  lives 

1 The  materials  for  this  story  appear  to  have  been  drawn  mainly  from  Jatakas 
263:  ii.  328;  507:  iv.  469;  328:  iii.  93-94;  and  531:  v.  282-285.  Cf.  also  Thera-Gatha 
Commentary , cclxi;  Afiguttara  Commentary  on  Etadagga  Vagga , Story  of  Maha  Kassapa ; 
and  Tibetan  Tales , ix:  186-205.  All  of  these  stories,  except  Jatakas  263  and  507,  turn 
on  the  motif  of  the  Golden  Maiden.  Text:  N iii.  281-284. 


-N. 3.283n  ] 


87 


The  golden  maiden 

here,  people  will  say  on  seeing  it,  ‘This  image  is  as  beautiful  as  the 
daughter  of  the  So-and-so  family.’” 

Now  the  nurse  of  that  maiden  bathed  her  charge,  and  having  so 
done,  herself  also  desiring  to  bathe,  set  out  for  the  bathing-place 
on  the  river.  When  she  saw  that  image,  she  thought  to  herself, 
“That  is  my  own  daughter!”  And  she  said  to  the  image,  “You  are 
a miscreant!  Only  a moment  ago,  I bathed  you  and  left  the  house, 
but  you  got  here  before  me.”  Forthwith  she  struck  the  image  with 
her  hand.  Perceiving  that  what  she  had  Struck  was  hard  and  solid, 
she  said  to  herself,  “I  thought  this  was  my  own  daughter;  pray  what 
can  this  be?”  Then  the  Brahmans  asked  her,  “Woman,  does  your 
daughter  look  like  this  image?”  “What  does  this  image  amount  to, 
compared  with  my  daughter?”  “Well  then,  show  us  your  daughter.” 

The  nurse  accompanied  the  Brahmans  to  the  house  and  told  her 
mistress  and  master.  The  mistress  and  master  of  the  household  ex- 
changed friendly  greetings  with  the  Brahmans,  and  then  caused 
their  daughter  to  come  down  and  stand  on  the  lower  floor  of  the 
palace  beside  the  golden  image.  So  great  was  the  beauty  of  the 
maiden,  that  the  image  no  longer  seemed  beautiful.  The  Brahmans 
gave  them  the  image,  took  the  maiden,  and  went  and  informed  the 
mother  and  father  of  Anitthigandha  Kumara.  Delighted  at  heart, 
they  said  to  the  Brahmans,  “Go  fetch  this  maiden  hither  with  all 
speed.”  So  saying,  they  sent  them  forth  with  rich  offerings. 

When  Anitthigandha  Kumara  heard  the  report  that  a maiden  had 
been  found  yet  more  beautiful  than  the  golden  image,  desire  arose 
within  him  at  the  mere  hearing  of  the  report.  Said  he,  “Let  them 
fetch  the  maiden  hither  with  all  speed.”  [283]  The  maiden  entered 
a carriage,  but  so  delicate  was  she  that  as  she  was  being  conveyed 
along  the  road,  the  jolting  of  the  carriage  gave  her  cramps,  and  then 
and  there  she  died.  The  youth  asked  repeatedly,  “Has  she  arrived? 
Has  she  arrived?”  So  great,  in  fact,  was  the  ardor  he  betrayed  by 
his  questions,  that  they  did  not  immediately  tell  him  what  had  hap- 
pened, but  put  him  off  from  day  to  day.  After  a few  days,  however, 
they  told  him  what  had  really  happened.  Thereupon  he  exclaimed, 
“Alas,  to  think  that  I should  have  failed  to  meet  so  beautiful  a 
woman!”  Profound  melancholy  came  over  him,  and  he  was  over- 
whelmed with  grief  and  pain  as  by  a mountain. 

The  Teacher,  seeing  that  he  was  ripe  for  Conversion,  stopped  at 
the  door  of  his  house  on  his  round  for  alms.  His  mother  and  father 
invited  the  Teacher  to  enter  and  showed  him  every  attention.  At 


88 


Book  16,  Story  6.  Dhammapada  216  [N.3.283n- 


the  conclusion  of  the  meal  the  Teacher  asked,  “Where  is  Anitthi- 
gandha  Kumara ? ” “He  refuses  to  eat,  Reverend  Sir,  and  keeps  to 
his  room.”  “Summon  him  hither.”  Anitthigandha  came,  saluted 
the  Teacher,  and  sat  down  on  one  side.  Said  the  Teacher,  “Youth, 
you  seem  to  be  very  sad.”  “Yes,  Reverend  Sir,”  replied  the  youth; 
“a  most  beautiful  woman  just  died  upon  the  road,  and  the  news  of 
her  death  has  made  me  very  sad;  so  great  is  my  sadness  that  even 
my  food  does  not  agree  with  me.”  Then  said  the  Teacher  to  him, 
“But,  youth,  do  you  know  the  cause  of  the  intense  sorrow  which  has 
afflicted  you?”  “No,  Reverend  Sir,  I do  not.”  “Youth,  because  of 
love,  intense  sorrow  has  come  upon  you;  sorrow  and  fear  both  spring 
from  love.”  So  saying,  the  Teacher  pronounced  the  following  Stanza, 

215.  From  love  springs  sorrow;  from  love  springs  fear. 

He  that  is  free  from  love  neither  sorrows  nor  fears.  [284] 

At  the  conclusion  of  the  lesson  Anitthigandha  Kumara  was 
established  in  the  Fruit  of  Conversion. 


XVI.  6.  SET  NOT  YOUR  HEART  ON  WORLDLY 
POSSESSIONS  1 

From  desire  springs  sorrow.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference 
to  a certain  Brahman. 

The  story  goes  that  this  Brahman,  who  was  a holder  of  false  views, 
went  one  day  to  the  bank  of  the  river  to  clear  his  field.  The  Teacher, 
seeing  that  he  was  ripe  for  Conversion,  went  to  the  place  where  he 
was.  The  Brahman,  although  he  saw  the  Teacher,  paid  him  no  mark 
of  respect,  but  remained  silent.  The  Teacher  was  the  first  to  speak 
and  said,  “Brahman,  what  are  you  doing?”  “Clearing  my  field,  Sir 
Gotama.”  The  Teacher  said  no  more  and  went  his  way.  On  the 
following  day  the  Brahman  went  to  plow  his  field.  The  Teacher 
went  to  him  and  asked,  “Brahman,  what  are  you  doing?”  “Plowing 
my  field.  Sir  Gotama.”  The  Teacher,  hearing  his  reply,  went  his  way. 
On  several  days  in  succession  the  Teacher  went  to  the  Brahman  and 
asked  the  same  question.  Receiving  the  answers,  “Sir  Gotama,  I 
am  planting  my  field,  I am  weeding  my  field,  I am  guarding  my  field,” 
the  Teacher  went  his  way.  One  day  the  Brahman  said  to  the  Teacher, 


1 Text:  N iii.  284-286. 


89 


-N. 3.286s]  Set  not  your  heart  on  worldly  possessions 

“Sir  Gotama,  you  have  been  coming  here  ever  since  I cleared  my  field. 
If  my  crop  turns  out  well,  I will  divide  with  you.  I will  not  myself 
eat  without  giving  to  you.  Henceforth  you  shall  be  my  partner.” 

As  time  went  on,  his  crop  prospered.  [285]  One  day  he  said  to 
himself,  “My  crop  has  prospered;  to-morrow  I will  set  the  reapers 
to  work.”  So  he  made  ready  for  the  reaping.  But  a severe  rain- 
storm raged  that  night  and  beat  down  all  his  crops;  the  field  looked 
as  if  it  had  been  cut  clean.  The  Teacher,  however,  knew  from  the 
very  first  that  his  crop  would  not  prosper.  Early  in  the  morning 
the  Brahman  said  to  himself,  “I  will  go  look  at  my  field.”  But 
when  he  reached  the  field  and  saw  that  it  had  been  swept  clean,  he 
thought  with  deep  grief,  “The  monk  Gotama  has  visited  this  field 
from  the  day  when  I first  cleared  it,  and  I have  said  to  him,  ‘If 
this  crop  of  mine  prospers,  I will  divide  with  you.  I will  not  myself 
eat  without  giving  to  you.  Henceforth  you  shall  be  my  partner.’  But 
the  desire  of  my  heart  has  not  been  fulfilled.”  And  he  refused  to  eat 
and  took  to  his  bed. 

Xow  the  Teacher  stopped  at  the  door  of  his  house.  When  the 
Brahman  heard  that  the  Teacher  had  arrived,  he  said,  “Bring  my 
partner  in  and  give  him  a seat  here.”  His  servants  did  so.  When 
the  Teacher  had  taken  his  seat,  he  asked,  “Where  is  the  Brahman  ?” 
“He  is  lying  in  his  room.”  “Summon  him.”  When  the  Brahman  had 
come  in  response  to  the  summons  and  had  seated  himself  on  one  side, 
the  Teacher  said  to  him,  “What  is  the  matter.  Brahman?”  “Sir 
Gotama,  you  have  visited  me  from  the  day  when  I first  cleared  my 
field,  and  I have  said  to  you,  ‘If  my  crop  prospers,  I will  divide  with 
you.’  But  the  desire  of  my  heart  has  not  been  fulfilled.  Therefore 
sorrow  has  come  upon  me,  and  my  food  no  longer  agrees  with  me.” 
Then  said  the  Teacher  to  him,  “But,  Brahman,  do  you  know  from 
what  cause  sorrow  has  come  upon  you?”  “No,  Sir  Gotama,  that 
know  I not.  But  you  know.”  The  Teacher  replied,  “Yes,  Brahman. 
Whether  sorrow  or  fear  arises,  it  arises  solely  from  desire.”  So  saying, 
he  pronounced  the  following  Stanza,  [286] 

216.  From  desire  springs  sorrow;  from  desire  springs  fear. 

He  that  is  free  from  desire  neither  sorrows  nor  fears. 


90 


Book  16,  Story  7.  Dhammapada  217  [N. 3.286s- 


XVI.  7.  KASSAPA  WINS  A BASKET  OF  CAKES 1 

If  a man  possess  the  power  to  discern  between  good  and  evil.  This 
religious  instruction  was  given  by  the  Teacher  while  he  was  in  residence 
at  Veluvana,  as  he  walked  by  the  way,  with  reference  to  fifty  youths. 

For  one  day,  on  the  occasion  of  a certain  festival,  as  the  Teacher, 
accompanied  by  the  Eighty  Chief  Elders  and  a retinue  of  five  hundred 
monks,  was  entering  Rajagaha  for  alms,  he  saw  five  hundred  youths 
with  baskets  of  cakes  on  their  shoulders  come  out  of  the  city  on  their 
way  to  a pleasure  garden.  When  they  saw  the  Teacher,  they  saluted 
him  and  continued  on  their  way  without  so  much  as  saying  to  a 
single  monk,  “Have  a cake.”  When  they  had  gone,  the  Teacher  said 
to  the  monks,  “Monks,  should  you  not  like  to  eat  some  cakes?” 
“Reverend  Sir,  where  are  any  cakes  ? ” “Do  you  not  see  those  youths 
passing  by  with  baskets  of  cakes  on  their  shoulders?”  “Reverend 
Sir,  such  youths  as  they  never  give  cakes  to  anybody.”  “Monks, 
although  these  youths  have  not  invited  you  or  me  to  share  their  cakes, 
yet  a monk,  the  owner  of  the  cakes,  follows  in  the  rear.  You  must 
eat  some  cakes  before  you  go  on.”  [287]  Now  the  Buddhas  cherish 
no  sentiments  of  ill-will  or  hatred  towards  any  man;  therefore  the 
Teacher  spoke  thus.  And  having  thus  spoken,  he  went  with  the 
Congregation  of  Monks,  and  sat  down  at  the  foot  of  a certain  tree 
in  the  shade. 

When  the  youths  saw  Elder  Kassapa  the  Great  following  in  the 
rear,  they  immediately  took  a liking  to  him.  In  fact  their  bodies 
were  pervaded  with  a thrill  of  pleasure  at  seeing  him.  Forthwith 
they  set  down  their  baskets,  saluted  the  Elder  with  the  Five  Rests, 
held  up  the  cakes,  baskets  and  all,  and  saluting  the  Elder,  said  to 
him,  “Have  some  cakes.  Reverend  Sir.”  In  reply  the  Elder  said  to 
them,  “Here  is  the  Teacher  with  the  Congregation  of  Monks,  sitting 
at  the  foot  of  a tree.  Take  your  offerings  and  go  and  divide  with 
the  Congregation  of  Monks.”  “Very  well,  Reverend  Sir,”  replied 
the  youths.  So  turning  around,  they  went  back  with  the  Elder,  gave 
the  Elder  cakes,  stood  on  one  side  watching  him,  and  at  the  end  of 
the  repast,  gave  him  water.  The  monks  were  offended  and  said, 
“These  youths  have  shown  favoritism  in  giving  alms;  they  never 
asked  either  the  Supremely  Enlightened  One  or  the  Chief  Elders 


1 Text:  N iii.  286-288. 


-N.3. 289io  ] 


Kassapa  wins  a basket  of  cakes 


91 


to  accept  alms,  but  when  they  saw  the  Elder  Kassapa  the  Great, 
they  took  their  baskets  and  went  and  offered  him  cakes.”  The  Teacher, 
hearing  their  words,  said,  “Monks,  a monk  like  my  son  Kassapa  the 
Great  is  dear  to  gods  and  men  alike;  such  a man  they  delight  to 
honor  with  the  Four  Requisites.”  So  saying,  he  pronounced  the 
following  Stanza, 

217.  If  a man  possess  the  power  to  discern  between  good  and  evil. 

If  he  abide  steadfast  in  the  Law,  if  he  speak  the  truth, 

If  he  perform  faithfully  his  own  duties,  he  will  be  held  dear  by  the  multitude. 


XVI.  8.  THE  ELDER  WHO  HAD  ATTAINED  THE  FRUIT 
OF  THE  THIRD  PATH1 

If  a man  desire  the  Ineffable.  This  religious  instruction  was 
given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  a certain  Elder  who  had  attained  the  Fruit  of  the  Third 
Path.  [288] 

For  one  day  the  co-residents  of  this  Elder  asked  him  the  following 
question,  “But,  Reverend  Sir,  have  you  attained  Specific  Attain- 
ment?” The  Elder  thought,  “Even  laymen  are  able  to  attain  the 
Fruit  of  the  Third  Path;  so  soon  as  I attain  Arahatship,  I will  talk 
with  them.”  Therefore,  because  of  embarrassment,  he  said  nothing. 
Shortly  afterwards  he  died  and  was  reborn  in  the  Heaven  of  the  Pure 
Abode.  Thereupon  his  fellow-monks  wept  and  lamented.  And  going 
to  the  Teacher,  they  saluted  him  and  sat  down  on  one  side,  weeping 
and  lamenting.  [289] 

The  Teacher  asked  them,  “Monks,  why  are  you  weeping?”  “Our 
preceptor  is  dead,  Reverend  Sir.”  “Never  mind,  monks,  grieve  not; 
this  is  an  eternal  Law.”  “Yes,  Reverend  Sir,  we  too  know  that. 
But  we  asked  our  preceptor  whether  or  not  he  had  attained  Specific 
Attainment,  and  he  died  without  giving  us  an  answer.  That  is  why 
we  are  so  distressed.”  Said  the  Teacher,  “Monks,  be  not  troubled. 
Your  preceptor  had  attained  the  Fruit  of  the  Third  Path  and  thought, 
‘Even  laymen  are  able  to  attain  the  Fruit  of  the  Third  Path.  So  soon 
as  I attain  Arahatship,  I will  tell  them.’  It  was  because  of  embarrass- 
ment that  he  said  nothing.  When  he  died,  he  was  reborn  in  the  Pure 
Abode.  Cheer  up,  monks;  your  preceptor  had  freed  his  heart  from 


1 Text:  N iii.  288-290. 


92  Book  16,  Story  9.  Dhammapada  219-220  [N.3. 28910- 


attacliment  to  the  Five  Lusts.”  So  saying,  the  Teacher  pronounced 
the  following  Stanza, 

218.  If  a man  desire  the  Ineffable,  if  his  heart  thrill  with  desire  for  the  Ineffable, 

If  his  heart  be  free  from  attachment  to  the  Five  Lusts,  he  is  called  One  Bound 
Up-stream. 


XVI.  9.  NANDIYA  ATTAINS  HEAVENLY  GLORY 1 

When  a man  who  has  long  been  absent.  This  religious  instruction 
was  given  by  the  Teacher  while  he  was  in  residence  at  Isipatana  with 
reference  to  Nandiya.  [290] 

The  story  goes  that  at  Benares  lived  a youth  named  Nandiya, 
son  of  a family  endowed  with  faith.  He  was  all  that  his  mother  and 
father  wished  him  to  be,  faithful,  believing,  a servitor  of  the  Order. 
When  he  came  of  age,  his  mother  and  father  desired  that  he  should 
marry  his  maternal  uncle’s  daughter  Revati,  who  lived  in  the  house 
opposite.  But  Revati  was  an  unbeliever  and  was  not  accustomed  to 
give  alms,  and  therefore  Nandiya  did  not  wish  to  marry  her.  So 
Nandiya’s  mother  said  to  Revati,  “Dear  daughter,  smear  the  floor 
neat  and  sweet  in  this  house  where  the  Congregation  of  Monks  are 
to  sit,  prepare  seats,  set  stands  in  their  proper  places,  and  when  the 
monks  arrive,  take  their  bowls,  invite  them  to  sit  down,  and  strain 
water  for  them  with  a straining-cup;  when  they  have  finished  their 
meal,  wash  their  bowls.  If  you  will  so  do,  you  will  win  the  favor  of 
my  son.”  Revati  did  so.  Nandiya’s  mother  said  to  her  son,  “Revati 
is  now  patient  of  admonition.”  Nandiya  then  gave  his  consent,  the 
day  was  set,  and  they  were  married.  [291] 

Said  Nandiya  to  his  wife,  “If  you  will  minister  faithfully  to  the 
Congregation  of  Monks  and  to  my  mother  and  father,  on  this  condi- 
tion you  will  be  privileged  to  dwell  in  this  house;  therefore  be  heed- 
ful.” “Very  well,”  said  Revati,  promising  to  do  so.  In  a few  days 
she  learned  to  conduct  herself  like  a true  believer.  She  rendered 
true  obedience  to  her  husband,  and  in  the  course  of  time  gave  birth 
to  two  sons.  When  Nandiya’s  mother  and  father  died,  she  became 
sole  mistress  of  the  household.  Nandiya,  having  come  into  great  wealth 

1 From  this  story  is  derived  Vimana-V atthu  Commentary,  v.  2:  220-221.  Vv. 

cm.  220MJ2135 * *  is  almost  word  for  word  the  same  as  Dh.  cm.  iii.  29010-2937.  Vv.  cm. 

222-229  is  lacking  in  Dh.  cm.  Cf.  Peta-Vatthu  Commentary,  iv.  4:  257.  Text:  N iii. 

290-294. 


-N.  3. 292n]  Nandiya  attains  heavenly  glory  93 

on  the  death  of  his  mother  and  father,  established  alms  for  the  Con- 
gregation of  Monks,  and  likewise  established  at  the  door  of  his  house 
regular  distribution  of  cooked  food  to  poor  folk  and  travelers.  Some- 
what later,  after  hearing  the  Teacher  preach  the  Law,  considering 
within  himself  the  blessings  which  would  accrue  to  him  through  the 
gift  of  a dwelling  to  the  monks,  he  caused  a quadruple  hall,  furnished 
with  four  chambers,  to  be  erected  at  the  Great  Monastery  of  Isi- 
patana.  And  having  caused  beds  and  couches  to  be  spread,  presented 
this  dwelling  to  the  Congregation  of  Monks  presided  over  by  the 
Buddha,  giving  alms,  and  pouring  Water  of  Donation  into  the  right 
hand  of  the  Tathagata.  As  the  Water  of  Donation  fell  into  the  right 
hand  of  the  Teacher,  there  arose  in  the  World  of  the  Thirty-three  a 
celestial  mansion  extending  twelve  leagues  in  all  directions,  a hundred 
leagues  high,  made  of  the  seven  kinds  of  jewels,  and  filled  with  celestial 
nymphs. 

One  day  when  Elder  Moggallana  the  Great  went  on  a pilgrimage 
to  the  World  of  the  Gods,  he  stopped  near  this  palace  and  asked  some 
deities  who  approached  him,  “Through  whose  merit  came  into  exist- 
ence this  celestial  mansion  filled  with  a company  of  celestial  nymphs?” 
Then  those  deities  informed  him  who  was  lord  of  the  mansion,  saying, 
“Reverend  Sir,  a householder’s  son  named  Nandiya  [292]  caused  a 
monastery  to  be  erected  at  Isipatana  and  gave  it  to  the  Teacher,  and 
through  his  merit  this  celestial  mansion  came  into  existence.”  There- 
upon the  company  of  celestial  nymphs  descended  from  that  palace  and 
said  to  the  Elder,  “Reverend  Sir,  we  would  be  the  slaves  of  Nandiya. 
Although  we  have  been  reborn  here,  we  are  exceedingly  unhappy 
because  we  do  not  see  him;  pray  tell  him  to  come  here.  For  putting 
off  human  estate  and  taking  the  estate  of  a deity,  is  like  breaking  a 
vessel  of  clay  and  taking  a vessel  of  gold.” 

The  Elder  departed  thence,  and  approaching  the  Teacher,  asked 
him, “Reverend  Sir,  is  it  true  that  while  men  yet  remain  in  the  world 
of  men,  they  attain  heavenly  glory  as  the  fruit  of  the  good  works  which 
they  have  performed?”  The  Teacher  replied,  “Moggallana,  you  have 
seen  with  your  own  eyes  the  heavenly  glory  which  Nandiya  has  at- 
tained in  the  World  of  the  Gods;  why  do  you  ask  me  such  a question? ” 
Said  the  Elder,  “Then  it  is  really  true,  Reverend  Sir!”  Said  the 
Teacher,  “Moggallana,  why  do  you  talk  thus?  If  a son  or  a brother 
who  has  long  been  absent  from  home,  returns  from  his  absence,  who- 
ever at  the  village-gate  sees  him  hurries  home  and  says,  ‘So-and-so 
is  back.’  And  straightway  his  kinsfolk,  pleased  and  delighted,  will 


94  Book  16,  Story  9.  Dhammapada  219-220  [N. 3.29217- 


hasten  forth  and  greet  him,  saying,  ‘ Dear  friend,  you  have  returned  at 
last ! ’ Even  so,  when  either  a woman  or  a man  who  has  done  works  of 
merit  here,  leaves  this  world  and  goes  to  the  next,  the  heavenly  deities 
take  presents  of  ten  sorts  [293]  and  go  forth  to  meet  him  and  to 
greet  him,  saying,  ‘Let  me  be  first!  let  me  be  first!”’  So  saying, 
the  Teacher  pronounced  the  following  Stanzas, 

219.  When  a man  who  has  long  been  absent,  returns  safely  from  afar. 

Kinsfolk  and  friends  and  well-wishers  greet  him  on  his  return. 

220.  Just  so,  when  a man  who  has  done  good  deeds  goes  from  this  world  to  the  next. 
The  good  deeds  he  has  performed  receive  him  even  as  kinsfolk  receive  a dear 

friend  who  has  returned  home.1 

1 The  Vimana-Vatthu  Commentary  goes  on  to  say  (pp.  222-229)  that  Nandiya, 
after  a life  devoted  to  almsgiving,  died  and  was  reborn  in  the  World  of  the  Thirty- 
three;  and  that  Revatl,  on  the  death  of  her  husband,  stopped  the  gifts  of  alms,  abused 
the  monks,  and  was  cast  alive  into  Hell. 


BOOK  XVII.  ANGER,  KODHA  VAGGA 
XVII.  1.  HOW  ANGER  MARRED  A MAIDEN’S  LOOKS1 


One  should  put  away  anger.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  at  Banyan  Grove  with  refer- 
ence to  the  Khattiya  maiden  Rohini.  [295] 

1 a.  The  maiden  with  blotches  on  her  face 

The  story  goes  that  once  upon  a time  Venerable  Anuruddha  went 
with  his  retinue  of  five  hundred  monks  to  Kapilavatthu.  When  the 
Elder’s  kinsfolk  heard  that  he  had  arrived,  all  except  the  Elder’s 
sister,  a maiden  named  Rohini,  went  to  the  monastery  where  the  Elder 
was  in  residence  and  paid  their  respects  to  him.  The  Elder  asked  his 
kinsfolk,  “Where  is  Rohini?”  “At  home,  Reverend  Sir.”  “Why  did 
she  not  come  here?”  “Reverend  Sir,  she  is  suffering  from  an  erup- 
tion of  the  skin,  and  on  this  account  was  ashamed  to  come.”  The  Elder 
caused  her  to  be  summoned,  saying,  “Summon  her  immediately.” 
Rohini  fastened  a covering  of  cloth  about  her  face  and  went  to  the 
Elder. 

When  she  came  into  his  presence,  the  Elder  asked  her,  “Rohini, 
why  did  you  not  come  here  before?”  “Reverend  Sir,  I am  suffering 
from  an  eruption  of  the  skin,  and  on  this  account  I was  ashamed  to 
come.”  “But  ought  you  not  to  perform  works  of  merit?”  “What  can 
I do,  Reverend  Sir?”  “Cause  an  assembly-hall  to  be  erected.”  [296] 
“What  funds  have  I to  use  for  this  purpose?”  “Have  you  not  a 
set  of  jewels?”  “Yes,  Reverend  Sir,  I have.”  “How  much  did  it 
cost?”  “It  must  have  cost  ten  thousand  pieces  of  money.”  “Well 
then,  spend  this  in  building  an  assembly-hall.”  “Who  will  build  it 
for  me,  Reverend  Sir?”  The  Elder  looked  at  her  kinsfolk  who  stood 
near  and  said,  “This  shall  be  your  duty.”  “But,  Reverend  Sir,  what 
will  you  do?  ” “ I shall  stay  right  here;  therefore  bring  her  the  building 
materials.”  “Very  well,  Reverend  Sir,”  said  they,  and  brought  them. 

The  Elder  superintended  the  arrangements  for  the  erection  of  the 


1 Text:  N iii.  295-299. 


96 


Book  17,  Story  1.  Dhammapada  221  [N. 3. 2969- 


assembly-hall.  Said  he  to  RohinI,  “Cause  an  assembly-hall  two  stories 
in  height  to  be  erected  and  as  soon  as  the  planks  are  put  in  place  above, 
you  take  your  stand  below,  sweep  constantly,  prepare  seats,  and  keep 
the  water-vessels  filled  with  water.”  “Very  well,  Reverend  Sir,” 
replied  RohinI.  So  she  spent  her  set  of  jewels  in  the  erection  of  an 
assembly-hall  two  stories  in  height.  As  soon  as  the  planks  were  put 
in  place  above,  she  took  her  stand  below,  swept,  and  performed  the 
other  duties,  and  monks  sat  therein  constantly.  Even  as  she  swept 
the  assembly-hall,  the  eruption  subsided. 

When  the  assembly-hall  was  completed,  she  invited  the  Congrega- 
tion of  Monks  presided  over  by  the  Buddha;  and  when  the  Con- 
gregation of  Monks  presided  over  by  the  Buddha  had  taken  their  seats, 
filling  the  assembly-hall,  she  offered  them  choice  food,  both  hard  and 
soft.  When  the  Teacher  finished  his  meal,  he  asked,  “Whose  is  this 
offering?”  “Your  sister  Rohinl’s,  Reverend  Sir.”  “But  where  is 
she?”  “In  the  house,  Reverend  Sir.”  “Summon  her.”  She  was  un- 
willing to  go.  But  in  spite  of  her  unwillingness,  the  Teacher  caused  her 
to  be  summoned  all  the  same.  When  she  had  come  [297]  and  saluted 
him  and  taken  her  seat,  the  Teacher  said  to  her,  “RohinI,  why  did 
you  not  come  before?”  “Reverend  Sir,  I was  suffering  from  an  erup- 
tion of  the  skin  and  was  ashamed  to  come.”  “But  do  you  know  the 
reason  why  this  eruption  of  the  skin  broke  out  on  your  body?”  “No, 
Reverend  Sir,  I do  not.”  “It  was  because  of  anger  that  this  eruption 
of  the  skin  broke  out  on  your  body.”  “Why,  Reverend  Sir,  what  did 
Ido?”  “ Well  then,  listen,”  said  the  Teacher.  So  saying,  he  told  her 
the  following 

1 b.  Story  of  the  Past:  The  jealous  queen  and  the  nautch-girl 

In  times  long  past,  the  chief  consort  of  the  king  of  Benares  took  a 
dislike  to  one  of  the  king’s  nautch-girls  and  said  to  herself,  “I  will  make 
her  suffer.”  So  she  procured  a number  of  large  ripe  scabs,  reduced 
them  to  powder,  and  summoning  that  nautch-girl  to  her,  contrived 
secretly  to  place  the  powdered  scabs  in  her  bed  and  cloak  and  her 
goats’  hair  coverlet.  Then,  as  if  in  fun,  she  sprinkled  some  of  the 
powder  on  her  body.  Immediately  the  girl’s  body  became  covered  with 
pimples  and  boils  so  as  to  have  a horridly  angry  look,  and  she  went 
about  scratching  herself.  When  she  lay  down  on  her  bed,  there  too 
the  powdered  scabs  ate  her  up,  and  she  suffered  yet  harsher  pain. 
The  chief  consort  at  that  time  was  RohinI.  End  of  Story  of  the  Past. 


-N.3.299io]  How  anger  marred  a maiden's  looks  97 

When  the  Teacher  had  related  this  Story  of  the  Past,  he  said, 
“Rohini,  that  was  the  evil  deed  which  you  committed  at  that  time. 
Anger  or  jealousy,  however  slight,  is  always  unbecoming.”  So  saying, 
he  pronounced  the  following  Stanza, 

221.  One  should  put  away  anger;  one  should  utterly  renounce  pride;  one  should  over- 
come every  attachment. 

He  who  clings  not  to  Name  and  Form,  and  is  free  from  attachment,  is  not  beset 
with  pain.  [298] 

At  the  conclusion  of  the  lesson  many  obtained  the  Fruit  of  Con- 
version and  the  Fruits  of  the  Second  and  Third  Paths.  Rohini  also 
was  established  in  the  Fruit  of  Conversion,  and  at  that  moment  her 
body  took  on  a golden  hue. 

1 c.  Sequel : The  celestial  nymph 

Rohini  passed  from  that  state  of  existence  and  was  reborn  in  the 
Abode  of  the  Thirty-three  at  the  meeting-point  of  the  boundaries  of 
four  deities.  Fair  to  look  upon  was  she,  and  possessed  of  the  perfec- 
tion of  beauty.  When  the  four  deities  looked  upon  her,  desire  arose 
within  them,  and  they  began  to  quarrel  over  her,  saying,  “She  was 
reborn  within  my  boundary,  she  was  reborn  within  my  boundary.” 
Finally  they  went  to  Sakka  king  of  gods  and  said  to  him,  “Sire,  a 
dispute  has  arisen  among  us  over  this  nymph;  decide  the  dispute  for 
us.”  When  Sakka  looked  at  the  nymph,  desire  arose  within  him  also. 
Said  he,  “What  manner  of  thoughts  have  arisen  within  you  since  you 
saw  this  nymph?  ” The  first  deity  said,  “ As  for  me,  the  thoughts  which 
have  arisen  within  me  have  no  more  been  able  to  subside  than  a 
battle-drum.”  The  second  said,  “My  thoughts  have  run  wild  like 
a mountain  torrent.”  [299]  The  third  said,  “From  the  time  I first 
saw  this  nymph,  my  eyes  have  popped  out  like  the  eyes  of  a crab.” 
The  fourth  said,  “My  thoughts  have  no  more  been  able  to  stand  still 
than  a banner  raised  on  a shrine.”  Then  Sakka  said  to  them,  “ Friends, 
as  for  you,  your  thoughts  are  on  fire.  For  my  part,  if  I can  have  this 
nymph,  I can  live,  but  if  I cannot  have  her,  I shall  surely  die.”  The 
deities  replied,  “Great  king,  there  is  no  need  of  your  dying.”  So 
saying,  they  yielded  the  nymph  to  Sakka  and  went  their  way.  She 
was  Sakka’s  darling  and  delight.  If  she  ever  said,  “Let  us  go  engage 
in  such  and  such  sport,”  he  could  not  refuse  her. 


98 


Book  17,  Story  2.  Dhammapada  222  [N.  3. 29912- 


XVII.  2.  THE  TREE-SPIRIT  AND  THE  MONK1 

Whoever  controls  his  anger  when  it  is  aroused.  This  religious 
instruction  was  given  by  the  Teacher  while  he  was  in  residence  at 
Aggalava  Shrine  with  reference  to  a certain  monk. 

For  after  the  Teacher  had  given  permission  to  the  Congregation  of 
Monks  to  lodge  without  the  walls  of  the  monastery,  and  while  the 
treasurer  of  Rajagaha  and  others  were  busy  providing  such  lodgings, 
a certain  monk  of  Alavi  decided  to  build  himself  a lodging,  and  see- 
ing a tree  which  suited  him,  [300]  began  to  cut  it  down.  Thereupon 
a certain  spirit  who  had  been  reborn  in  that  tree,  and  who  had  an 
infant  child,  appeared  before  the  monk,  carrying  her  child  on  her  hip, 
and  begged  him  not  to  cut  down  the  tree,  saying,  “Master,  do  not 
cut  down  my  home;  it  will  be  impossible  for  me  to  take  my  child  and 
wander  about  without  a home.”  But  the  monk  said,  “I  shall  not  be 
able  to  find  another  tree  like  this,”  and  paid  no  further  attention  to 
what  she  said. 

The  tree-spirit  thought  to  herself,  “If  he  but  look  upon  this  child, 
he  will  desist,”  and  placed  the  child  on  a branch  of  the  tree.  The 
monk,  however,  had  already  swung  his  axe,  was  unable  to  check  the 
force  of  his  upraised  axe,  and  cut  off  the  arm  of  the  child.  Furious 
with  anger,  the  tree-spirit  raised  both  her  hands  and  exclaimed,  “I 
will  strike  him  dead.”  In  an  instant,  however,  the  thought  came  to 
her,  “This  monk  is  a righteous  man;  if  I kill  him,  I shall  go  to  Hell. 
Moreover,  if  other  tree-spirits  see  monks  cutting  down  their  own  trees, 
they  will  say  to  themselves,  ‘Such  and  such  a tree-spirit  killed  a 
monk  under  such  circumstances,’  and  will  follow  my  example  and  kill 
other  monks.  Besides,  this  monk  has  a master;  I will  therefore  con- 
tent myself  with  reporting  this  matter  to  his  master.” 

Lowering  her  upraised  hands,  she  went  weeping  to  the  Teacher, 
and  having  saluted  him,  stood  on  one  side.  Said  the  Teacher,  “What 
is  the  matter,  tree-spirit?”  The  tree-spirit  replied,  “Reverend  Sir, 
your  disciple  did  this  and  that  to  me.  I was  sorely  tempted  to  kill 
him,  but  I thought  this  and  that,  refrained  from  killing  him,  and  came 
here.”  So  saying,  she  told  him  the  story  in  all  its  details.  When  the 
Teacher  heard  her  story,  [301]  he  said  to  her,  “Well  done,  well  done, 

1 This  story  is  derived  from  the  Vinaya,  Pacittiya,  xi.  1:  iv.  34.  Text:  N iii. 
299-302. 


-N.3. 302n  ] 


99 


The  tree-sjpirit  and  the  monk 

spirit!  you  have  done  well  in  holding  in,  like  a swift-speeding  chariot, 
your  anger  when  it  was  thus  aroused.”  So  saying,  he  pronounced 
the  following  Stanza, 

222.  Whoever  controls  his  anger  like  a swift-speeding  chariot, when  it  is  aroused, — 
Him  I call  a charioteer;  other  folk  are  merely  holders  of  reins. 

At  the  conclusion  of  the  lesson  the  tree-spirit  was  established  in 
the  Fruit  of  Conversion;  the  assembled  company  also  profited  by  it. 

But  even  after  the  tree-spirit  had  obtained  the  Fruit  of  Conversion, 
she  stood  weeping.  The  Teacher  asked  her,  “What  is  the  matter, 
tree-spirit?”  “Reverend  Sir,”  she  replied,  “my  home  has  been  de- 
stroyed; what  am  I to  do  now?”  Said  the  Teacher,  “Enough,  tree- 
spirit;  be  not  disturbed;  I will  give  you  a place  of  abode.”  With 
these  w’ords  he  pointed  out  near  the  Perfumed  Chamber  at  Jetavana 
a certain  tree  from  which  a tree-spirit  had  departed  on  the  preceding 
day  and  said,  “In  such  and  such  a place  is  a tree  which  stands  by  itself; 
enter  therein.”  Accordingly  the  tree-spirit  entered  into  that  tree. 
Thenceforth,  because  the  tree-spirit  had  received  her  place  of  abode 
as  a gift  from  the  Buddha,  although  spirits  of  great  power  [302] 
approached  that  tree,  they  were  unable  to  shake  it.  The  Teacher 
took  this  occasion  to  lay  down  and  enjoin  upon  the  monks  the  ob- 
servance of  the  precept  regarding  the  injuring  of  plants  and  trees. 

XVII.  3.  THE  POOR  MAN  AND  HIS  DAUGHTER1 

One  should  overcome  anger  with  kindness.  This  religious  instruction 
was  given  by  the  Teacher  while  he  was  in  residence  at  Veluvana,  after 
he  had  eaten  a meal  at  the  house  of  Uttara,  with  reference  to  the 
female  lay  disciple  Uttara.  The  story  in  due  sequence  is  as  follows : 

3 a.  Punna  acquires  merit 

The  story  goes  that  there  was  a poor  man  in  Rajagaha  named 
Punna,  who  made  a living  by  working  for  hire  for  the  treasurer  Sumana. 
Punna  had  a wife,  and  a daughter  named  Uttara,  both  of  whom  were 
servants  in  the  treasurer’s  household.  Now  one  day  they  made  a 
proclamation  in  Rajagaha,  “For  seven  days  let  everyone  make  holi- 

1 From  this  story  is  derived  Vimana-V atthu  Commentary,  i.  15:  62-69.  Vv.  cm. 
632-6926  is  almost  word  for  word  the  same  as  Dh.  cm.  iii.  30210  -31312.  Cf.  Ahguttara 
Commentary  on  Etadagga  Vagga,  Story  of  Uttara.  This  story  is  referred  to  at  Milin- 
dapanha,  11513,  2919-11.  For  the  story  of  Sirima’s  death,  see  Story  xi.  2.  Text:  N iii. 
302-314. 


100 


Book  17,  Story  3.  Dhammapada  223  [N.  3. 30212- 


day  in  Rajagaha.”  The  treasurer  Sumana  heard  this  proclama- 
tion; and  when  Punna  came  to  him  early  the  following  morning,  he 
addressed  him,  saying,  “My  man,  our  servants  want  to  make  holiday; 
will  you  make  holiday,  or  will  you  work  for  hire?”  Punna  replied, 
“Master,  a holiday  is  for  the  rich;  I have  not  even  enough  rice  in  my 
house  for  to-morrow’s  porridge;  what  business  have  I making  holiday? 
I will  take  my  oxen  and  go  plow.”  “Very  well,  take  your  oxen  and 
go  plow.”  So  Punna  took  a strong  pair  of  oxen  and  a plow  and  went 
home  and  said  to  his  wife,  “My  dear  wife,  the  citizens  are  making 
holiday,  but  I am  so  poor  that  I shall  be  obliged  to  work  for  hire; 
to-day  when  you  bring  me  my  meal,  just  cook  me  twice  my  usual 
allowance  of  rice.”  [303]  So  saying,  he  went  to  the  field. 

On  that  very  day  the  Elder  Sariputta  arose  from  a Trance  of 
Cessation  which  had  lasted  seven  days,  and  considered  within  him- 
self, “On  whom  shall  I bestow  my  blessing  to-day?”  Perceiving  that 
Punna  had  entered  the  Net  of  his  Knowledge,  he  considered  further, 
“Has  he  faith  and  will  he  be  able  to  entertain  me?”  Perceiving  that 
Punna  had  faith,  that  he  would  be  able  to  entertain  him,  and  that  he 
would  thereby  obtain  a rich  reward,  the  Elder  took  bowl  and  robe, 
went  to  the  field  where  Punna  was  plowing,  took  his  stand  on  the 
bank  of  a pit,  and  gazed  earnestly  at  a certain  bush.  When  Punna 
saw  the  Elder,  he  left  his  plow,  saluted  the  Elder  with  the  Five  Rests, 
and  said  to  him,  “You  must  have  need  of  a tooth-stick.”  And  pre- 
paring a tooth-stick  for  the  Elder,  he  gave  it  to  him.  Thereupon  the 
Elder  drew  from  under  the  folds  of  his  robe  his  bowl  and  water-strainer 
and  gave  them  to  Punna.  “He  must  wish  some  water,”  thought 
Punna.  So  taking  the  water-strainer,  he  strained  water  and  gave 
it  to  the  Elder.  Thought  the  Elder,  “This  man  lives  in  the  last  house 
of  all.  If  I go  to  the  door  of  his  house,  his  wife  will  not  be  able  to  see 
me;  therefore  I will  wait  right  here  until  she  sets  out  on  the  road  with 
his  meal.”  So  the  Elder  waited  right  there  a little  while,  and  when 
he  perceived  that  she  had  set  out  on  the  road,  he  started  off  in  the 
direction  of  the  city. 

The  poor  man’s  wife  saw  the  Elder  on  the  road  and  thought  to 
herself,  “Once  when  I had  alms  to  give,  [304]  I did  not  see  the  Elder; 
and  once  again  when  I saw  the  Elder,  I had  not  alms  to  give.  To-day, 
however,  I not  only  see  the  Elder,  but  also  have  alms  to  give.  Will 
he  give  me  his  blessing?”  Thereupon  she  set  down  the  jar  of  rice, 
saluted  the  Elder  with  the  Five  Rests,  and  said  to  him,  “Reverend 
Sir,  consider  not  whether  this  is  coarse  food  or  fine  food,  but  bestow 


-N.3.30520] 


The  poor  man  and  his  daughter 


101 


a blessing  on  your  servant.”  The  Elder  held  out  his  bowl.  The  wo- 
man held  the  jar  with  one  hand  and  with  the  other  hand  took  the 
boiled  rice  out  of  the  jar  and  gave  it  to  the  Elder.  When  she  had 
given  him  half  of  the  rice,  the  Elder  said,  “Enough!”  So  saying,  he 
covered  the  bowl  with  his  hand.  Said  the  woman,  “Reverend  Sir,  one 
portion  cannot  be  divided  into  two  parts.  Bestow  not  a blessing  on 
your  servant  in  this  present  life,  but  bestow  a blessing  upon  her  in 
the  life  to  come.  I desire  to  give  you  all  without  reserve.”  So  saying, 
she  emptied  all  of  the  rice  in  the  Elder’s  bowl  and  made  the  following 
Earnest  Wish,  “May  I be  a partaker  of  the  Law  you  have  yourself 
beheld.”  “So  be  it,”  said  the  Elder.  Remaining  standing,  he  pro- 
nounced the  words  of  thanksgiving.  Then  seating  himself  in  a pleasant 
place  where  there  was  water,  he  ate  his  meal.  The  woman  turned 
back,  sought  fresh  rice,  and  boiled  it. 

Punna  plowed  half  a karisa  of  land,  and  then,  unable  longer  to 
endure  hunger,  he  unyoked  his  oxen  and  went  and  sat  down  in  the 
shade  of  a certain  tree,  watching  the  road.  As  his  wife  came  along 
with  her  husband’s  meal  of  boiled  rice,  she  saw  him,  and  thought  to 
herself,  “There  is  my  husband,  overcome  with  hunger,  sitting  beside 
the  road,  watching  for  me.  If  [305]  he  upbraids  me,  saying,  ‘You 
have  tarried  too  long,’  and  strikes  me  with  the  handle  of  his  whip, 
that  which  I have  done  will  go  for  naught;  I will  therefore  speak 
first.”  So  she  said  to  him,  “Husband,  have  patience  to-day  for  once, 
and  do  not  bring  to  naught  that  which  I have  done.  Early  in  the 
morning  I set  out  to  bring  you  your  rice;  but  on  the  way,  seeing 
the  Captain  of  the  Faith,  I gave  him  your  rice.  Having  so  done,  I 
went  back  home  and  boiled  more  rice;  now  I have  returned.  Husband, 
be  well  content.”  “What  say  you,  wife?”  asked  Punna.  On  hear- 
ing her  explanation  repeated  the  second  time,  he  said  to  her,  “Wife, 
you  did  well  to  give  my  rice  to  the  noble  Elder.  I also  gave  him  a 
toothstick  and  water  for  rinsing  the  mouth  early  this  very  morning.” 
With  contented  heart,  rejoicing  at  the  words  he  had  heard,  weak 
because  he  had  not  eaten  since  sunrise,  he  laid  his  head  on  her  lap 
and  fell  asleep. 

Now  the  piece  he  had  plowed  early  in  the  morning,  with  its  well- 
broken-up  soil,  all  turned  to  ruddy  gold,  and  was  bright  as  a heap  of 
Kanikara  flowers.  Punna  woke  up,  looked  at  the  piece,  and  said  to 
his  wife,  “My  dear  wife,  this  piece  which  I plowed  looks  to  me  as  if  it 
had  turned  to  gold.  Are  my  eyes  deceiving  me  just  because  I have 
had  nothing  to  eat  since  early  sunrise?”  “Husband,  to  me  too  it 


102 


Book  17,  Story  3.  Dhammapada  223  [N. 3.30520- 


looks  just  the  same  way.”  Punna  arose,  went  to  the  field,  and  tak- 
ing a lump  of  earth  in  his  hand,  he  struck  the  handle  of  the  plow 
with  it,  wdiereupon  he  perceived  that  it  was  solid  gold.  [306]  “Oh,” 
he  exclaimed,  “this  very  day  is  manifested  the  fruit  of  the  alms 
given  to  the  noble  Captain  of  the  Faith!  But  it  will  be  impossible 
for  us  to  conceal  so  much  wealth  and  to  make  use  of  it  ourselves.” 
So  he  filled  with  gold  the  dinner-basket  his  wife  had  brought,  and 
going  to  the  royal  palace,  as  soon  as  the  king  was  ready  to  receive 
him,  he  entered  and  paid  obeisance  to  the  king. 

“What  is  it,  my  man?”  asked  the  king.  “Your  majesty,”  replied 
Punna,  “to-day  all  the  ground  I have  plowed  stands  covered  with 
gold.  Should  not  orders  be  given  to  haul  it  to  the  palace?”  “Who 
are  you?”  “Punna  is  my  name.”  “But  what  did  you  do  to-day ? ” 
“Early  in  the  morning  I gave  the  Captain  of  the  Faith  a toothstick 
and  water  for  rinsing  the  mouth;  likewise  my  wife  gave  him  the 
boiled  rice  which  she  was  bringing  to-  me.”  When  the  king  heard 
this  he  exclaimed,  “This  very  day  is  manifested  the  fruit  of  the  alms 
which  you  gave  to  the  Captain  of  the  Faith.  Friend,  what  shall  I 
do?”  “Send  several  thousand  carts  and  have  the  gold  hauled  to  the 
palace.”  The  king  sent  the  carts. 

As  the  king’s  men  gathered  up  the  gold,  they  said,  “This  is  the 
property  of  the  king.”  Thereupon  every  particle  of  gold  they  took 
into  their  hands  turned  to  earth  once  more.  They  went  and  reported 
the  matter  to  the  king.  The  king  asked  them,  “What  did  you  say 
when  you  gathered  up  the  gold?”  “Your  majesty,”  replied  the  men, 
“we  said  that  the  gold  was  your  property.”  “My  men,”  replied  the 
king,  “who  am  I?  Go  [307]  and  say,  ‘This  is  the  property  of  Punna.’ 
Then  gather  up  the  gold.”  The  king’s  men  did  as  they  were  told. 
Immediately  every  particle  they  took  into  their  hands  turned  to  gold 
once  more.  They  hauled  all  of  this  gold  to  the  palace-court  and 
heaped  it  up  in  a pile;  the  pile  was  eighty  cubits  high. 

The  king  ordered  the  citizens  to  assemble  and  asked  them,  “Is 
there  anyone  in  this  city  who  possesses  so  much  gold  as  this?”  “No, 
your  majesty,  there  is  not.”  “What  should  be  given  to  him  ?”  “The 
treasurer’s  parasol,  your  majesty.”  Said  the  king,  “Let  his  name  be 
Treasurer  Great- Wealth,  Treasurer  Bahudhana.”  So  the  king  gave 
him  the  treasurer’s  parasol  and  bestowed  all  this  great  wealth  upon 
him. 

Then  said  Punna  to  the  king,  “Your  majesty,  all  this  time  we  have 
lived  in  other  people’s  houses;  give  us  a place  to  live  in.”  The  king 


-N.3.30818] 


The  poor  man  and  his  daughter 


103 


pointed  to  the  site  of  the  former  treasurer’s  house  and  said,  “Well, 
look, — you  notice  a thicket  growing  over  there.  Have  that  thicket 
cleared  and  a house  built  for  yourself  there.”  In  a few  days  Punna 
built  him  a house  in  this  place.  When  the  house  was  finished,  he 
gave  a festival  in  honor  of  the  opening  of  the  house  and  a festival  in 
honor  of  the  raising  of  the  parasol  simultaneously;  and  for  the  space 
of  seven  days  he  gave  alms  to  the  Congregation  of  Monks  presided 
over  by  the  Buddha.  In  pronouncing  the  words  of  thanksgiving,  the 
Teacher  preached  the  Law  in  orderly  sequence.  At  the  conclusion  of 
his  discourse,  the  treasurer  Punna  and  his  wife  and  his  daughter 
Uttara,  all  three,  obtained  the  Fruit  of  Conversion. 

After  a time  the  treasurer  of  Rajagaha  selected  the  daughter  of 
the  treasurer  Punna  to  be  the  wife  of  his  own  son.  “I  will  not  give 
her,”  said  Punna.  Said  the  treasurer  of  Rajagaha,  “Do  not  act  in 
this  manner.  All  this  time  you  have  dwelt  near  us,  [308]  and  now 
you  have  obtained  great  wealth  and  high  position.  Give  your  daughter 
to  be  the  wife  of  my  son.”  But  Punna  said  to  himself,  “He  is  a 
heretic,  and  my  daughter  cannot  live  without  the  Three  Jewels.  I 
will  not  give  him  my  daughter.”  Many  noble  youths,  treasurers 
and  accountants  and  others  who  held  high  office,  sought  to  persuade 
him  to  reconsider  his  decision,  saying,  “Do  not  break  off  friendly 
relations  with  him;  give  him  your  daughter.”  Finally  he  accepted 
their  advice,  and  on  the  day  of  full  moon  of  the  month  Asalhi,  gave 
him  his  daughter. 

3 b.  Uttara  and  Sirima 

From  the  day  Uttara  went  to  the  house  of  her  husband,  she  was 
no  longer  privileged  to  approach  a monk  or  a nun,  or  to  give  alms, 
or  to  listen  to  the  Law.  When  two  months  and  a half  had  thus  passed, 
she  asked  the  women-servants  who  waited  upon  her,  “How  much  of 
the  rainy  season  still  remains?”  “Half  a month,  your  ladyship.” 
So  Uttara  sent  the  following  message  to  her  father,  “Why  have  they 
thrown  me  into  such  a prison?  It  would  be  far  better  to  put  a brand 
on  me  and  proclaim  me  a common  wench,  than  to  give  me  over  to 
such  an  unbelieving  household  as  this.  From  the  day  I first  entered 
this  house,  I have  not  so  much  as  seen  a monk,  nor  have  I had  the 
opportunity  to  perform  a single  work  of  merit.” 

When  her  father  received  this  message,  he  expressed  displeasure, 
saying,  “Oh,  how  unhappy  my  daughter  is!”  And  he  sent  fifteen 
thousand  pieces  of  money  to  his  daughter,  together  with  the  following 


104 


Book  17,  Story  3.  Dhammapada  223  [N. 3. 30819- 


message,  “There  is  a courtezan  in  this  city  named  Sirima,  who  receives 
a thousand  pieces  of  money  a night.  With  this  money  have  her 
brought  to  your  husband’s  house  and  install  her  as  your  husband’s 
mistress.  Then  you  can  devote  your  time  to  the  performance  of  good 
works.”  [309] 

So  Uttara  caused  Sirima  to  be  summoned  to  her  house  and  said 
to  her,  “Friend,  take  this  money  and  minister  to  your  friend  during 
the  coming  fortnight.”  “Very  well,”  replied  Sirima,  consenting  to  the 
bargain.  So  Uttara  took  Sirima  to  her  husband.  When  Uttara’s 
husband  saw  Sirima,  he  asked,  “What  does  this  mean?”  Uttara 
replied,  “Husband,  during  the  coming  fortnight  my  friend  is  to  be 
your  mistress.  For  my  part,  during  the  coming  fortnight  I desire  to 
give  alms  and  listen  to  the  Law.”  When  Uttara’s  husband  saw  Sirima, 
beautiful  woman  that  she  was,  desire  took  possession  of  him,  and  he 
immediately  consented  to  the  arrangement,  saying,  “Very  well;  so 
be  it.” 

Thereupon  Uttara  invited  the  Congregation  of  Monks  presided 
over  by  the  Buddha,  saying,  “Reverend  Sir,  during  the  coming  fort- 
night pray  take  your  meals  right  here  and  go  nowhere  else.”  On 
obtaining  the  Teacher’s  consent,  she  rejoiced  at  heart  and  said  to 
herself,  “From  this  day  forth,  until  the  Great  Terminal  Festival,  I 
shall  have  the  privilege  of  waiting  on  the  Teacher  and  listening  to 
the  Law.”  And  she  bustled  about  the  kitchen  making  the  necessary 
arrangements,  saying,  “Cook  the  porridge  thus;  cook  the  cakes 
thus.” 

“To-morrow  will  be  the  Terminal  Festival,”  thought  her  husband 
as  he  stood  at  his  window  looking  towards  the  kitchen.  “What  is 
that  foolish  woman  doing?”  When  he  saw  her  going  to  and  fro 
arranging  for  the  feast,  her  body  moist  with  sweat  and  sprinkled 
with  ashes  and  smeared  with  charcoal  and  soot,  he  thought  to  himself, 
“Ah,  in  such  a place  the  fool  does  not  enjoy  luxury  and  comfort. 
‘I  will  minister  to  the  shaveling  monklings,’  thinks  she;  and  her  heart 
rejoices  as  she  goes  about.”  He  laughed  and  left  the  window.1  [310] 

As  he  left  the  window,  Sirima  who  stood  near  him,  thought  to 
herself,  “What  did  he  see  to  make  him  laugh?”  Looking  out  of  the 
same  window,  she  saw  Uttara.  “It  was  because  he  saw  her  that 
he  laughed,”  thought  Sirima;  “doubtless  an  intimacy  exists  between 
them.”  (We  are  told  that  although  Sirima  had  lived  in  this  house 

1 For  a discussion  of  the  Laugh  as  a psychic  motif,  see  M.  Bloomfield,  On  Recur- 
ring Psychic  Motifs  in  Hindu  Fiction,  and  the  Laugh  and  Cry  Motif,  J AOS.,  36.  79-87. 


-N.3.311n] 


105 


The  poor  man  and  his  daughter 

for  a fortnight  as  a concubine,  in  the  enjoyment  of  splendor  and 
luxury,  she  did  not  realize  that  she  was  only  a concubine,  but  imagined 
that  she  was  the  mistress  of  the  house.) 

Sirima  immediately  conceived  hatred  towards  Uttara  and  said  to 
herself,  “I’ll  make  her  suffer.”  So  descending  from  the  palace-terrace, 
she  entered  the  kitchen;  and  going  to  the  place  where  the  cakes  were 
being  fried,  she  took  some  boiling  ghee  in  a spoon  and  advanced 
towards  Uttara.  Uttara  saw  her  advancing  and  said,  “My  friend 
has  done  me  a great  service.  This  world  may  be  narrow,  and  the 
World  of  Brahma  low;  but  the  goodness  of  my  friend  is  great  indeed, 
in  that  through  her  assistance  I have  received  the  privilege  of  giv- 
ing alms  and  listening  to  the  Law.  If  I cherish  anger  towards  her, 
may  this  ghee  burn  me.  If  not,  may  it  not  burn  me.”  1 So  saying, 
she  suffused  her  enemy  with  the  sentiment  of  love.  When  Sirima 
flung  the  boiling  ghee  on  her  head,  it  felt  like  cold  water.  “The  next 
spoonful  will  feel  cool,”  said  Sirima.  [311]  And  filling  the  spoon 
again,  she  advanced  towards  Uttara  with  the  second  spoonful  of 
boiling  ghee  in  her  hand. 

When  Uttara’s  serving-women  saw  her,  they  tried  to  frighten 
her  away,  crying  out,  “Begone,  miscreant!  What  right  have  you  to 
fling  boiling  ghee  on  the  head  of  our  mistress!”  And  springing  to 
their  feet  in  every  part  of  the  kitchen,  they  beat  her  with  their  fists 
and  kicked  her  with  their  feet  and  flung  her  to  the  ground.  Uttara, 
although  she  strove  to  stop  them,  was  unable  to  do  so.  Finally  she 
stood  over  Sirima,  pushed  all  of  her  serving-women  away,  and  ad- 
monished Sirima,  saying,  “Why  did  you  do  so  wicked  a deed?”  So 
saying,  she  bathed  her  with  hot  water  and  anointed  her  with  oil  a 
hundred  times  refined. 

At  that  moment  Sirima  realized  that  she  was  but  a concubine. 
And  straightway  she  thought  to  herself,  “It  was  indeed  a most  wicked 
deed  I committed  when  I flung  boiling  ghee  on  the  head  of  this  woman, 
merely  because  my  master  laughed  at  her.  As  for  this  woman,  instead 
of  ordering  her  serving-women  to  seize  me,  she  pushed  them  all  away 
when  they  strove  to  belabor  me,  and  then  did  for  me  all  that  could 
possibly  be  done.  If  I do  not  ask  her  to  pardon  me,  my  head  is  likely 
to  split  into  seven  pieces.”  And  forthwith  Sirima  fell  at  the  feet  of 
Uttara  and  said  to  her,  “Pardon  me,  my  lady.” 

1 For  a discussion  of  this  charm,  see  my  paper,  The  Act  of  Truth  (Saccakiriya) ; 
a Hindu  Spell  and  its  Employment  as  a Psychic  Motif  in  Hindu  Fiction,  JR  AS.,  1917, 
429-467.  For  other  occurrences  of  the  charm,  see  Stories  i.  3 a,vi.  4 b,  and  xiii.  6. 


106 


Booh  17,  Story  3.  Dhammapada  221*  [N.3.31117- 


Uttara  replied,  “I  am  a daughter  and  my  father  is  living.  If  my 
father  pardons  you,  I will  also  pardon  you.”  “Very  well,  my  lady, 
I will  also  ask  pardon  of  your  father  [312]  the  treasurer  Punna.” 
“Punna  is  my  father  in  the  round  of  birth  and  rebirth.  If  my  father 
in  that  state  where  there  is  no  round  of  birth  and  rebirth  will  pardon 
you,  then  will  I also  pardon  you.”  “But  who  is  your  father  in  that 
state  where  there  is  no  round  of  birth  and  rebirth?”  “The  Buddha, 
the  Supremely  Enlightened.”  “I  put  no  confidence  in  him.”  “I 
will  cause  you  to  do  so.  To-morrow  the  Teacher  will  come  here  with 
his  retinue  of  monks;  obtain  such  offerings  as  you  can  and  come 
right  here  and  ask  his  pardon.” 

“Very  well,  my  lady,”  replied  Sirima.  And  rising  from  her  seat, 
she  went  home  and  gave  orders  to  the  five  hundred  women  of  her 
retinue  to  put  themselves  in  readiness  to  accompany  her.  Then  she 
procured  various  kinds  of  hard  foods  and  sauces,  and  on  the  following 
day,  taking  these  offerings  with  her,  she  went  to  Uttara’s  house. 
Not  daring  to  place  her  offerings  in  the  bowls  of  the  Congregation 
of  Monks  presided  over  by  the  Buddha,  she  stood  waiting.  Uttara 
took  all  of  her  offerings  and  made  the  proper  disposal  of  them,  and 
at  the  conclusion  of  the  meal  Sirima  together  with  her  retinue  pros- 
trated herself  at  the  Teacher’s  feet.  Thereupon  the  Teacher  asked 
her,  “What  sin  have  you  committed?”  “Reverend  Sir,  yesterday 
I did  this  and  that.  But  my  friend  only  made  her  serving-women  stop 
beating  me  and  could  not  do  enough  to  befriend  me.  Recognizing 
her  goodness,  I asked  her  to  pardon  me.  But  she  said  to  me,  ‘If  the 
Teacher  will  pardon  you,  I also  will  pardon  you.’”  “Uttara,  is  this 
true?”  “Yes,  Reverend  Sir.  My  friend  flung  boiling  ghee  on  my 
head.”  “What  thoughts  did  you  then  entertain?”  [313]  “Reverend 
Sir,  I suffused  her  with  love,  thinking  to  myself,  ‘This  world  may 
be  narrow,  and  the  World  of  Brahma  low;  but  the  goodness  of  my 
friend  is  great  indeed,  in  that  through  her  assistance  I have  received 
the  privilege  of  giving  alms  and  listening  to  the  Law.  If  I cherish 
anger  towards  her,  may  this  ghee  burn  me.  If  not,  may  it  not  burn 
me.’”  Said  the  Teacher,  “Well  done,  well  done,  Uttara!  That  is 
the  right  way  to  overcome  anger.  Anger  should  be  overcome  with 
kindness.  He  that  utters  abuse  and  slander  may  be  overcome  by 
him  who  refrains  from  uttering  abuse  and  slander.  An  obstinate  miser 
may  be  overcome  by  the  giving  of  one’s  own.  A speaker  of  lies  may 
be  overcome  by  speaking  the  truth.”  So  saying,  he  pronounced  the 
following  Stanza, 


107 


-N. 3.3i5n]  Do  trifling  acts  of  merit  lead  to  heaven? 

223.  One  should  overcome  anger  with  kindness; 

One  should  overcome  evil  with  good; 

One  should  overcome  the  niggard  with  gifts. 
And  the  speaker  of  falsehood  with  truth. 


XVII.  4.  DO  TRIFLING  ACTS  OF  MERIT  LEAD  TO 

HEAVEN? 1 

A man  should  speak  the  truth.  This  religious  instruction  was 
given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  Elder  Moggallana  the  Great.  [314] 

For  once  upon  a time  the  Elder  made  a journey  to  heaven,  and 
saw  a spirit  possessed  of  great  power  standing  at  the  door  of  his 
mansion.  The  spirit  straightway  approached  the  Elder,  saluted  him, 
and  took  his  stand  before  him.  Thereupon  the  Elder  said  to  him, 
“Spirit,  you  possess  great  glory;  what  did  you  do  to  get  it?”  “Oh, 
Reverend  Sir,  do  not  ask  me.”  (We  are  told  that  the  spirit  had  per- 
formed but  a trifling  work  of  merit,  and  that  he  spoke  thus  because 
he  was  ashamed  to  mention  it.)  The  Elder  repeated  his  question, 
saying,  “Please  tell  me.”  Finally  the  spirit  said,  “Reverend  Sir,  I 
neither  gave  alms  nor  rendered  honor  nor  listened  to  the  Law;  all 
that  I did  was  to  tell  the  truth.” 

The  Elder  [315]  stopped  at  the  doors  of  other  mansions  also,  and 
put  the  same  question  to  one  after  another  of  the  female  spirits  who 
approached  him.  They  likewise  strove  to  conceal  the  works  of  merit 
which  they  had  performed,  but  likewise  failed  to  put  off  the  Elder. 
One  of  them  said,  “Reverend  Sir,  as  for  almsgiving  and  the  other 
duties  of  religion,  I did  nothing.  But  in  the  dispensation  of  the 
Buddha  Kassapa,  I was  the  slave  of  a certain  man  who  was  excessively 
harsh  and  cruel.  He  thought  nothing  of  seizing  a stick  or  a staff 
and  striking  off  a person’s  head.  But  when  angry  thoughts  arose 
within  me,  I would  rebuke  myself,  saying,  ‘He  is  your  master  and 
has  power  to  make  public  proclamation  concerning  you,  or  to  cut  off 
your  nose  or  other  members;  therefore  be  not  angry.’  Thus  would 
I rebuke  myself  and  restrain  my  angry  thoughts;  by  so  doing,  I 
attained  this  glory.  Another  said,  “Reverend  Sir,  while  I was  guard- 
ing a field  of  sugar-cane,  I gave  a stalk  of  sugar-cane  to  a certain 

1 Cf.  Dhammapala’s  Introduction  to  the  V imana-V atthu  Commentary,  pp.  2-4. 
Text:  N iii.  314-317. 


108 


Book  17,  Story  5.  Dhammapada  225  [N.3.31512- 


monk.”  Another  said,  “I  gave  a timbarusaka.”  Another  said,  “I 
gave  an  elaluka.”  Another  said,  “I  gave  a [316]  pharusaka.”  An- 
other said,  “I  gave  a handful  of  radishes.”  Another  said,  “I  gave  a 
handful  of  nimb-fruit.”  In  such  terms  did  each  mention  the  slight 
gift  which  each  had  made.  All  concluded  as  follows,  “By  these  means 
did  we  obtain  this  glory.” 

After  listening  to  the  recital  of  their  former  deeds  of  merit,  the 
Elder  approached  the  Teacher  and  asked  him,  “Reverend  Sir,  is 
it  possible  to  obtain  heavenly  glory  merely  by  telling  the  truth  or 
restraining  one’s  angry  thoughts  or  giving  a timbarusaka  and  the 
like?”  “Moggallana,  why  do  you  ask  me ? Did  not  the  female  spirits 
explain  the  w’hole  matter  to  you?”  “Yes,  Reverend  Sir,  I am  con- 
vinced that  by  such  slight  acts  as  these  heavenly  glory  may  be  gained.” 
Then  the  Teacher  said  to  him,  “Moggallana,  merely  by  telling  the 
truth,  merely  by  putting  away  anger,  merely  by  giving  a slight  gift, 
men  may  attain  the  heavenly  world.”  So  saying,  he  pronounced  the 
following  Stanza, 

224.  A man  should  speak  the  truth,  a man  should  not  get  angry, 

A man  should  give,  when  asked  to  give  a little; 

By  these  three  acts  a man  may  attain  the  World  of  the  Gods. 


XVII.  5.  A BRAHMAN  GREETS  THE  BUDDHA  AS 

HIS  SON1 

They  who  do  no  injury.  This  religious  instruction  was  given  by 
the  Teacher  while  he  was  in  residence  at  Anjanavana  near  Saketa 
with  reference  to  a question  asked  by  the  monks.  [317] 

The  story  goes  that  once  upon  a time,  as  the  Exalted  One,  accom- 
panied by  the  Congregation  of  Monks,  was  entering  Saketa  for  alms, 
a certain  old  Brahman  who  lived  in  Saketa  passed  out  of  the  city,  and 
seeing  the  Possessor  of  the  Ten  Forces  entering  within  the  gate,  fell 
down  before  his  feet,  and  grasping  him  firmly  by  the  ankles,  said 
to  him,  “Dear  son,  is  it  not  the  duty  of  sons  to  care  for  their  mother 
and  father  when  they  have  grown  old?  Why  is  it  that  for  so  long  a 
time  you  have  not  shown  yourself  to  us?  This  is  the  first  time  I have 
seen  you.  Come  look  upon  your  mother.”  And  taking  the  Teacher 

1 This  story  is  almost  word  for  word  the  same  as  Jdtaka  68:  i.  308-310.  Cf. 
Afiguttara  Commentary  on  Etadagga  Vagga,  Story  of  Nakulapita.  It  is  referred  to 
at  Milindapanha , 35014~15.  Text:  N iii.  317-321. 


-N. 3. 3i9io  ] A Brahman  greets  the  Buddha  as  his  son  109 

with  him,  he  escorted  him  into  his  house.  When  the  Teacher  had 
entered  the  house,  he  sat  down  on  the  seat  prepared  for  him,  together 
with  the  Congregation  of  Monks. 

The  Brahman’s  wife  also  approached  the  Teacher,  [318]  and  falling 
before  his  feet,  said,  “Dear  son,  where  have  you  been  all  this  time? 
Ought  not  mothers  and  fathers  to  be  cared  for  when  they  have  grown 
old  ?”  And  she  directed  her  sons  and  daughters  to  salute  the  Teacher, 
saying,  “Go  salute  your  brother.”  Delighted  at  heart,  the  Brahman 
and  his  wife  offered  food  to  the  Congregation  of  Monks  presided  over 
by  the  Buddha,  saying,  “Reverend  Sir,  take  all  of  your  meals  right 
here.”  The  Teacher  replied,  “The  Buddhas  never  take  their  meals 
regularly  in  the  same  place.”  Then  said  the  Brahman  and  his  wife, 
“Well  then,  Reverend  Sir,  be  good  enough  to  send  to  us  all  those  who 
come  to  you  and  invite  you  to  be  their  guest.” 

From  that  time  forward,  the  Teacher  sent  to  the  Brahman  and 
his  wife  all  those  who  came  to  him  with  an  invitation  to  be  their  guest, 
saying,  “Go  tell  the  Brahman.”  Such  persons  would  then  go  and  say 
to  the  Brahman,  “We  would  invite  the  Teacher  for  to-morrow;” 
and  the  Brahman  on  the  following  day  would  take  from  his  own  house 
jars  of  boiled  rice  and  jars  of  curries,  and  go  to  the  place  where  the 
Teacher  sat.  In  case  the  Teacher  was  invited  nowhere  else,  he  always 
took  his  meal  in  the  house  of  the  Brahman.  Both  the  Brahman  and 
his  wife  gave  alms  regularly  to  the  Tathagata,  listened  to  the  Law, 
and  in  the  course  of  time  obtained  the  Fruit  of  the  Third  Path. 

The  monks  began  a discussion  in  the  Hall  of  Truth:  “Brethren, 
the  Brahman  knows  perfectly  well  that  the  Tathagata’s  father  is 
Suddhodana  and  that  his  mother  is  Mahamaya.  But  although  he 
knows  this,  both  he  and  his  wife  address  the  Tathagata  as  ‘our  son,’ 
[319]  and  the  Teacher  acquiesces  in  this  form  of  address;  pray  what 
can  be  the  explanation  of  this  ? ” The  Teacher  overheard  their  talk  and 
said,  “Monks,  both  the  Brahman  and  his  wife  are  addressing  their 
own  son  when  they  say  to  me,  ‘Our  son.’”  Having  said  this,  he 
related  the  following  Story  of  the  Past: 

Monks,  in  times  past  this  Brahman  was  my  father  for  five  hundred 
successive  existences,  my  uncle  for  five  hundred  existences,  and  my 
grandfather  for  five  hundred  existences;  likewise  the -Brahman’s  wife 
was  my  mother  for  five  hundred  existences,  my  aunt  for  five  hundred 
existences,  and  my  grandmother  for  five  hundred  existences.  Thus 
I was  brought  up  by  this  Brahman  during  fifteen  hundred  states  of 
existence,  and  by  the  wife  of  this  Brahman  during  fifteen  hundred 


110 


Booh  17,  Story  5.  Dhammapada  226  [N.3.3i9n- 


states  of  existence.  Having  thus  explained  that  he  had  been  their 
son  during  three  thousand  states  of  existence,  he  pronounced  the 
following  Stanzas, 

If  the  mind  rests  satisfied,  and  the  heart  reposes  confidence  in  a man, 

One  may  repose  confidence  in  that  man,  though  it  be  the  first  time  one  has  seen  him. 

Through  previous  association  or  present  advantage. 

That  old  love  springs  up  again  like  the  lotus  in  the  water. 

For  the  entire  period  of  three  months  during  which  the  Teacher 
kept  residence,  he  resorted  only  to  that  family  for  his  meals,  and  at 
the  end  of  the  three  months  they  experienced  Arahatship  and  passed 
into  Nibbana.  Men  rendered  high  honors  to  their  bodies,  placed 
both  bodies  on  one  hearse,  and  carried  them  out.  The  Teacher,  sur- 
rounded by  a retinue  of  five  hundred  monks,  accompanied  the  bodies 
to  the  burning-ground.  Hearing  the  report,  “They  were  the  mother 
and  father  of  the  Buddhas,”  a great  multitude  went  forth  from  the 
city.  The  Teacher  entered  a certain  hall  near  the  burning-ground 
and  remained  therein.  Men  saluted  the  Teacher,  saying  to  him, 
“Reverend  Sir,  do  not  [320]  grieve  because  your  mother  and  father 
are  dead,”  and  held  sweet  converse  with  him.  Instead  of  repulsing 
them  by  saying,  “Speak  not  thus,”  the  Teacher  surveyed  the  thoughts 
of  the  company  and  preaching  the  Law  with  reference  to  that  particu- 
lar occasion,  recited  the  Jara  Sutta,1  as  follows, 

Short  indeed  is  this  life;  even  before  a hundred  years  have  passed,  one  dies; 

If  one  lives  longer,  then  he  dies  of  old  age. 

The  monks,  not  knowing  that  the  Brahman  and  his  wife  had 
passed  into  Nibbana,  asked  the  Teacher,  “Reverend  Sir,  what  will 
be  their  future  state ? ” The  Teacher  replied,  “Monks,  in  the  case 
of  such  as  they,  Arahats  and  sages,  there  is  no  future  state.  Such  as 
they  attain  the  Eternal,  the  Deathless,  Great  Nibbana.  So  saying, 
he  pronounced  the  following  Stanza, 

225.  They  who  do  no  injury,  the  sages,  they  who  ever  control  their  bodies, 

Such  go  to  a place  from  which  they  pass  no  more;  and  having  gone  there,  sorrow 
not. 


1 Sutta  Nipata,  iv.  6 (Stanzas  804-813). 


-N. 3. 323s] 


It  is  the  giver  that  makes  the  gift 


111 


XVII.  6.  IT  IS  THE  GIVER  THAT  MAKES  THE  GIFT 1 

They  that  are  ever  watchful.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  on  Mount  Vulture  Peak  with 
reference  to  Punna,  a female  slave  of  the  treasurer  of  Rajagaha.  [321] 

The  story  goes  that  one  day  they  gave  her  much  rice  to  pound. 
She  pounded  away  until  late  at  night,  lighting  a lamp  to  work  by; 
finally  she  became  very  weary  and  in  order  to  rest  herself,  stepped 
outside  and  stood  in  the  wind  with  her  body  moist  with  sweat.  Now 
at  that  time  Dabba  the  Malla  was  steward  of  lodgings  for  the  monks. 
[322]  Having  listened  to  the  Law,  that  he  might  show  the  monks  the 
way  to  their  respective  lodgings,  he  lighted  his  finger,  and  preceding 
the  monks,  created  by  supernatural  power  a light  for  them. 

The  light  enabled  Punna  to  see  the  monks  making  their  way  along 
the  mountain.  She  thought  to  herself,  “As  for  me,  I am  oppressed  by 
my  own  discomfort,  and  so,  even  at  this  time,  am  unable  to  sleep. 
Why  is  it  that  the  reverend  monks  are  unable  to  sleep  ?”  Having  con- 
sidered the  matter,  she  came  to  the  following  conclusion,  “It  must  be 
that  some  monk  who  resides  there  is  sick,  or  else  is  suffering  from  the 
bite  of  some  reptile.”  So  when  it  was  dawn,  she  took  some  rice-dust, 
placed  it  in  the  palm  of  her  hand,  moistened  it  with  water,  and  having 
thus  mixed  a cake,  cooked  it  over  a bed  of  charcoal.  Then,  saying  to 
herself,  “I  will  eat  it  on  the  road  leading  to  the  bathing-place  on  the 
river,”  she  placed  the  cake  in  a fold  of  her  dress,  and  taking  a water- 
pot  in  her  hand,  set  out  for  the  bathing-place  on  the  river. 

The  Teacher  set  out  on  the  same  path,  intending  likewise  to 
enter  that  village  for  alms.  When  Punna  saw  the  Teacher,  she  thought 
to  herself,  “On  other  days  when  I have  seen  the  Teacher,  I have  had 
no  alms  to  give  him,  or  if  I have  had  alms  to  give  him,  I have  not 
seen  him;  to-day,  however,  not  only  do  I meet  the  Teacher  face  to 
face,  but  I have  alms  to  give  him.  If  he  would  accept  this  cake 
without  considering  whether  the  food  is  of  inferior  or  superior  quality, 
I would  give  it  to  him.”  So  setting  her  water-pot  down  on  one  side, 
she  saluted  the  Teacher  [323]  and  said  to  him,  “Reverend  Sir, 
accept  this  coarse  food  and  bestow  your  blessing  upon  me.” 

The  Teacher  looked  at  Elder  Ananda,  whereupon  the  Elder  drew 
from  under  a fold  of  his  robe  and  presented  to  the  Teacher  a bowl 

1 Cf.  Jataka  254:  ii.  286-291.  This  story  is  referred  to  at  Milindapanha,  11514. 
Text:  N iii.  321-325. 


112 


Book  17,  Story  6.  Dhammapada  226  [N.3.323s- 


which  was  an  offering  to  the  Teacher  from  a great  king.  The  Teacher 
held  out  the  bowl  and  received  therein  the  offering  of  the  cake.  When 
Punna  had  placed  the  cake  in  the  Teacher’s  bowl,  she  saluted  him 
with  the  Five  Rests  and  said  to  him,  “Reverend  Sir,  may  the  Truth 
which  you  have  beheld  be  of  avail  to  me  also.’’  The  Teacher  replied, 
“So  be  it.”  And  remaining  standing  as  before,  he  pronounced  the 
words  of  thanksgiving.  Thereupon  Punna  thought  to  herself,  “Al- 
though the  Teacher  bestowed  on  me  a blessing  as  he  took  my  cake, 
yet  he  will  not  eat  it  himself.  He  will  doubtless  keep  it  until  he  has 
gone  a little  way  and  will  then  give  it  to  a crow  or  a dog.  Then 
he  will  go  to  the  house  of  some  king  or  prince  and  make  a meal 
of  choice  food.” 

Thought  the  Teacher  to  himself,  “What  was  the  thought  in  the 
mind  of  this  woman  ?”  Perceiving  what  was  in  her  mind,  the  Teacher 
looked  at  Elder  Ananda  and  intimated  that  he  wished  to  sit  down. 
The  Elder  spread  out  a robe  and  offered  the  Teacher  a seat.  The 
Teacher  sat  down  without  the  city  and  ate  his  breakfast.  The  deities 
squeezed  out  nectar,  food  proper  to  gods  and  men  alike  throughout 
the  circle  of  the  worlds,  even  as  one  squeezes  a honeycomb,  and 
imparted  it  to  the  Teacher’s  food.  Punna  stood  looking  on.  At  the 
conclusion  of  the  Teacher’s  breakfast  the  Elder  gave  him  water. 
When  the  Teacher  had  finished  his  breakfast,  he  addressed  Punna 
and  said,  “Punna,  why  [324]  have  you  blamed  my  disciples?”  “I 
do  not  blame  your  disciples,  Reverend  Sir.”  “Then  what  did  you 
say  when  you  saw  my  disciples?” 

“Reverend  Sir,  the  explanation  is  very  simple.  I thought  to 
myself,  ‘As  for  me,  I am  oppressed  by  my  own  discomfort,  and  so  am 
unable  to  sleep;  why  is  it  that  the  reverend  monks  are  unable  to 
sleep?  It  must  be  that  some  monk  who  resides  there  is  sick,  or  else 
is  suffering  from  the  bite  of  some  reptile.”’  The  Teacher  listened  to 
her  words  and  then  said  to  her,  “Punna,  in  your  own  case  it  is 
because  you  are  afflicted  with  discomfort  that  you  are  unable  to  sleep. 
But  my  disciples  are  assiduously  watchful  and  therefore  sleep  not.”  So 
saying,  he  pronounced  the  following  Stanza, 

226.  They  that  are  ever  watchful,  they  that  study  both  by  day  and  by  night, 

They  that  strive  after  Nibbana,  such  men  rid  themselves  of  the  evil  passions. 

At  the  conclusion  of  the  lesson  Punna,  even  as  she  stood  there, 
was  established  in  the  Fruit  of  Conversion;  the  assembled  company 
also  profited  by  the  lesson. 


-N.  3. 326?] 


113 


It  is  the  giver  that  makes  the  gift 

The  Teacher,  having  made  a meal  of  the  cake  which  Punna  made 
of  rice-flour  and  cooked  over  a bed  of  coals,  returned  to  the  monastery. 
Thereupon  the  monks  began  a discussion  in  the  Hall  of  Truth:  [325] 

“Brethren,  how  hard  it  must  have  been  for  the  Supremely  En- 
lightened One  to  make  his  breakfast  of  the  cake  of  rice-flour  which 
Punna  cooked  over  a bed  of  coals  and  gave  him !”  At  that  moment 
the  Teacher  drew  near  and  asked  them,  “Monks,  what  are  you  dis- 
cussing now  as  you  sit  here  all  gathered  together?”  When  they  told 
him,  he  said,  “Monks,  this  is  not  the  first  time  I have  eaten  red-rice- 
powder  which  she  gave  me;  the  same  thing  happened  to  me  in  a pre- 
vious state  of  existence  also.”  So  saying,  he  recited  the  following 
Stanzas, 

You  used  to  eat  leavings  of  grass,  you  used  to  eat  scum  of  red -rice-gruel; 

Such  was  your  food  in  days  gone  by;  why  do  you  not  eat  your  food  to-day? 

Where  they  know  not  a body  by  birth  or  training, 

There,  Great  Brahma,  the  scum  of  red -rice-gruel  will  suffice. 

But  you  know  full  well  that  I am  a horse  of  noblest  breed ; 

I know  my  breed ; it  is  because  of  my  breed  that  I will  not  eat  your  red-rice-gruel. 

And  the  Teacher  related  this  Kundakasindhavapotaka  Jataka 
in  detail.1 


XVII.  7.  NOTHING,  TOO  MUCH,  AND  TOO  LITTLE  2 

This  is  an  old  saying.  This  religious  instruction  was  given  by  the 
Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to  the 
lay  disciple  Atula. 

For  Atula  was  a lay  disciple  who  lived  at  Savatthi,  and  he  had  a 
retinue  of  five  hundred  other  lay  disciples.  [326]  One  day  he  took 
those  lay  disciples  with  him  to  the  monastery  to  hear  the  Law.  Desir- 
ing to  hear  Elder  Revata  preach  the  Law,  he  saluted  Elder  Revata 
and  sat  down  respectfully  on  one  side.  Now  this  Venerable  Elder 
Revata  was  a solitary  recluse,  delighting  in  solitude  even  as  a lion 
delights  in  solitude,  wherefore  he  had  nothing  to  say  to  Atula. 

“This  Elder  has  nothing  to  say,”  thought  Atula.  Provoked,  he 
arose  from  his  seat,  went  to  Elder  Sariputta,  and  took  his  stand 
respectfully  on  one  side.  “For  what  reason  have  you  come  to  me?” 
asked  Elder  Sariputta.  “Reverend  Sir,”  replied  Atula,  “I  took  these 


1 Jataka  254:  ii.  287-291. 


2 Text:  N iii.  325-329. 


114  Book  17,  Story  7.  Dhammapada  227-230  [N.3.326s- 


lay disciples  of  mine  to  hear  the  Law  and  approached  Elder  Revata. 
But  he  had  nothing  to  say  to  me;  therefore  I was  provoked  at  him 
and  have  come  here.  Preach  the  Law  to  me.”  “Well  then,  lay 
disciple,”  said  the  Elder  Sariputta,  “sit  down.”  And  forthwith  Elder 
Sariputta  expounded  the  Abhidhamma  at  great  length.1 

Thought  the  lay  disciple,  “Abhidhamma  is  exceedingly  abstruse, 
and  the  Elder  has  expounded  this  alone  to  me  at  great  length;  of 
what  use  is  he  to  us?”  Provoked,  he  took  his  retinue  with  him  and 
went  to  Elder  Ananda.  Said  Elder  Ananda,  “What  is  it,  lay  disciple?” 
Atula  replied,  “Reverend  Sir,  we  approached  Elder  Revata  for  the 
purpose  of  hearing  the  Law,  and  got  not  so  much  as  a syllable  from 
him.  Provoked  at  this,  we  went  to  Elder  Sariputta  and  he  expounded 
to  us  at  great  length  Abhidhamma  alone  with  all  its  subtleties.  ‘Of 
what  use  is  he  to  us?’  thought  we  to  ourselves;  and  provoked  at  him 
also,  we  came  here.  Preach  the  Law  to  us,  Reverend  Sir.”  “Well 
then,”  replied  Elder  Ananda,  “sit  down  and  listen.”  Thereupon 
Elder  Ananda  expounded  the  Law  to  them  very  briefly,  and  making 
it  very  easy  for  them  to  understand. 

But  they  were  provoked  at  the  Elder  Ananda  also,  and  going  to 
the  Teacher,  saluted  him,  and  sat  down  respectfully  on  one  side.  Said 
the  Teacher  to  them,  [327]  “Lay  disciples,  why  have  you  come  here?” 
“To  hear  the  Law,  Reverend  Sir.”  “But  you  have  heard  the  Law.” 
“Reverend  Sir,  first  we  went  to  Elder  Revata,  and  he  had  nothing  to 
say  to  us;  provoked  at  him,  we  approached  Elder  Sariputta,  and  he 
expounded  the  Abhidhamma  to  us  at  great  length ; but  we  were  unable 
to  understand  his  discourse,  and  provoked  at  him,  approached  the 
Elder  Ananda;  Elder  Ananda,  however,  expounded  the  Law  to  us 
very  briefly,  wherefore  we  were  provoked  at  him  also  and  came  here.” 

The  Teacher  heard  them  say  their  say  and  then  replied,  “Atula, 
from  days  of  yore  until  now,  it  has  been  the  invariable  practice  of  men 
to  blame  him  who  said  nothing,  him  wrho  said  much,  and  him  who 
said  little.  There  is  no  one  who  deserves  unqualified  blame  and  no 
one  who  deserves  unqualified  praise.  Even  kings  are  blamed  by  some 
and  praised  by  others.  Even  the  great  earth,  even  the  sun  and  moon, 
even  a Supremely  Enlightened  Buddha,  sitting  and  speaking  in  the 
midst  of  the  Fourfold  Assembly,  some  blame,  and  others  praise.  For 
blame  or  praise  bestowed  by  utter  simpletons  is  a matter  of  no  account. 
But  he  whom  a man  of  learning  and  intelligence  blames  or  praises, — 

1 A photogravure  of  a palm-leaf  manuscript  book  from  Ceylon,  “The  Abhi- 
dhamma in  brief,”  is  given  in  volume  28,  between  pages  x and  xi. 


-N.3.33018] 


Nothing,  too  much,  and  too  little  115 

he  is  blamed  or  praised  indeed.”  So  saying,  he  pronounced  the  follow- 
ing Stanzas,  [328] 

227.  This  is  an  old,  old  saying,  Atula,  this  is  no  mere  saying  of  to-day: 

“They  blame  him  who  sits  silent,  they  blame  him  who  says  much. 

They  also  blame  him  who  says  little.”  There  is  no  one  in  the  world  that  is  not 
blamed. 

228.  There  never  was,  there  never  will  be,  there  lives  not  now 

A man  who  receives  unqualified  blame  or  unqualified  praise. 

229.  If  men  of  intelligence  always,  from  day  to  day,  praise 

Some  man  as  free  from  flaws,  wise,  endowed  with  learning  and  goodness, — 

230.  Who  would  venture  to  find  fault  with  such  a man,  any  more  than  with  a coin  made 

of  gold  of  the  Jambu  river? 

Even  the  gods  praise  such  a man,  even  by  Brahma  is  he  praised. 


XVII.  8.  THE  BAND  OF  SIX  1 * 

Angry  deeds  should  one  control.  This  religious  instruction  was 
given  by  the  Teacher  while  he  was  in  residence  at  Veluvana  with 
reference  to  the  monks  of  the  Band  of  Six.  [330] 

For  one  day  the  monks  of  the  Band  of  Six  put  wooden  shoes  on 
their  feet,  and  taking  staves  of  wood  in  their  two  hands,  walked  up 
and  down  on  the  surface  of  a flat  rock.  The  Teacher  hearing  the 
clatter,  asked  Elder  Ananda,  “ Ananda,  what  is  that  noise?”  The  Elder 
replied,  “The  monks  of  the  Band  of  Six  are  walking  about  in  wooden 
shoes;  they  are  making  the  clatter  you  hear.”  When  the  Teacher 
heard  this,  he  promulgated  the  following  precept,  “A  monk  should 
control  his  deeds,  his  words,  and  his  thoughts.”  So  saying,  he  ex- 
pounded the  Law  by  pronouncing  the  following  Stanzas, 

231.  Angry  deeds  should  one  control;  one  should  be  restrained  in  action; 

One  should  renounce  evil  deeds;  one  should  do  good  deeds. 

232.  Angry  words  should  one  control;  one  should  be  restrained  in  word; 

One  should  renounce  evil  words;  one  should  speak  good  words. 

233.  Angry  thoughts  should  one  control;  one  should  be  restrained  in  thought; 

One  should  renounce  evil  thoughts;  one  should  cultivate  good  thoughts. 

234.  Wise  men  who  control  their  deeds,  wise  men  who  control  their  speech, 

Wise  men  who  control  their  thoughts,  such  men  are  indeed  well  controlled. 

1 This  story  is  derived  from  the  Vinaya,  Maha  Vagga,  v.  6:  i.  1889-1893.  Text: 

N iii.  330-331. ' 


BOOK  XVIII.  BLEMISHES,  MALA  VAGGA 

XVIII.  1.  THE  COW-KILLER  AND  HIS  SON  1 

Now  art  thou  as  a withered  leaf.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference 
to  a certain  killer  of  cows.  [332] 

At  Savatthi,  so  we  are  told,  lived  a certain  killer  of  cows.  He 
would  kill  cows,  select  the  choicest  portions  of  their  flesh  for  his  own 
table,  cause  the  same  to  be  cooked,  and  then  sit  down  with  son  and 
wife  and  eat  the  same;  the  rest  he  sold  for  a price.  For  fifty-five  years 
he  kept  up  this  practice  of  killing  cows.  During  all  this  time,  although 
the  Teacher  resided  at  a neighboring  monastery,  on  no  occasion  did 
he  give  the  Teacher  so  much  as  a spoonful  of  rice-gruel  or  boiled 
rice  by  way  of  alms.  Unless  he  had  meat  to  eat,  he  never  ate  rice. 
One  day  while  it  was  still  light,  after  selling  some  beef,  he  gave  his  wife 
a piece  of  beef  to  cook  for  his  supper,  and  then  went  to  the  pool  to 
bathe. 

While  he  was  absent,  a friend  of  his  came  to  the  house  and  said  to 
his  wife,  “Let  me  have  a little  of  the  beef  which  your  husband  has 
for  sale;  [333]  a guest  has  come  to  my  house.”  “We  have  no  beef 
for  sale.  Your  friend  has  sold  all  his  beef  and  has  gone  to  the  pool  to 
bathe.”  “Do  not  refuse  my  request;  if  you  have  a piece  of  beef  in 
the  house,  give  it  to  me.”  “There  is  not  a piece  of  beef  in  the  house, 
except  a piece  which  your  friend  has  set  aside  for  his  own  supper.” 
Thought  the  friend  of  the  cow-killer,  “If  there  is  not  a piece  of  beef 
in  the  house  except  a piece  which  my  friend  has  set  aside  for  his  own 
supper,  and  if  he  will  not  eat  unless  he  can  have  meat  to  eat,  he  will 
certainly  not  give  me  this  piece  of  beef.”  So  he  took  the  piece  of  beef 
himself  and  went  off  with  it. 

After  the  cow-killer  had  bathed,  he  returned  home.  When  his 
wife  set  before  him  rice  which  she  had  boiled  for  him,  seasoned  with 
leaves  of  her  own  cooking,  he  said  to  her,  “Where  is  the  meat?” 
“Husband,  there  is  none.”  “Did  I not  give  you  meat  to  cook  before 

1 Cf.  Stories  i.  10,  v.  1 c,  xii.  1 c,  and  xxiv.  11.  Text:  N iii.  332-338. 


-N.  3. 33420] 


The  cow-killer  and  his  son 


117 


I left  the  house?”  “A  friend  of  yours  came  to  the  house  and  said  to 
me,  ‘A  guest  has  come  to  my  house;  let  me  have  a little  of  the  beef 
which  you  have  for  sale.’  I said  to  him,  ‘There  is  not  a piece  of  beef 
in  the  house,  except  a piece  which  your  friend  has  set  aside  for  his  own 
supper,  and  he  will  not  eat  unless  he  can  have  meat  to  eat.’  But  in 
spite  of  what  I said  to  him,  he  took  the  piece  of  beef  himself  and  went 
off  with  it.”  “Unless  I have  meat  to  eat  with  it,  I will  not  eat  rice; 
take  it  away.”  “What  is  to  be  done,  husband?  Pray  eat  the  rice.” 
“That  I will  not.”  Having  caused  his  wife  to  remove  the  rice,  he 
took  a knife  in  his  hand  and  left  the  house. 

Now  an  ox  was  tethered  in  the  rear  of  his  house.  The  man  went 
up  to  the  ox,  thrust  his  hand  into  the  mouth  of  the  ox,  jerked  out  his 
tongue,  cut  it  off  at  the  root  with  his  knife,  and  returned  to  the  house 
with  it.  Having  had  it  cooked  on  a bed  of  coals,  he  placed  it  on  the 
boiled  rice  and  sat  down  to  eat  his  supper.  He  first  ate  a mouthful 
of  rice,  and  then  placed  a piece  of  meat  in  his  mouth.  That  very 
moment  [334]  his  own  tongue  was  cleft  in  twain  and  fell  out  of  his 
mouth  into  the  dish  of  rice.  That  very  moment  he  received  retribu- 
tion similar  in  kind  to  the  sin  which  he  had  committed.  With  a stream 
of  blood  flowing  from  his  mouth,  he  entered  the  court  of  his  house 
and  crawled  about  on  his  hands  and  knees,  bellowing  just  like  an  ox. 

At  this  time  the  cow-killer’s  son  stood  close  by,  watching  his  father. 
His  mother  said  to  him,  “Son,  behold  this  cow-killer  crawling  about 
the  court  of  the  house  on  his  hands  and  knees,  bellowing  like  an  ox. 
This  punishment  is  likely  to  fall  upon  your  own  head.  Pay  no  at- 
tention to  me,  but  seek  safety  in  flight.”  The  son,  terrified  by  the 
fear  of  death,  bade  farewell  to  his  mother  and  fled.  Having  made  good 
his  escape,  he  went  to  Takkasila.  As  for  the  cow-killer,  after  he  had 
crawled  about  the  court  of  the  house  for  a time,  bellowing  like  an  ox, 
he  died,  and  was  reborn  in  the  Avici  Hell.  The  ox  also  died. 

Having  gone  to  Takkasila,  the  cow-killer’s  son  became  appren- 
ticed to  a goldsmith.  One  day  his  master,  as  he  set  out  for  the  village, 
said  to  him,  “You  are  to  make  such  and  such  an  ornament.”  So 
saying,  his  master  departed.  The  apprentice  made  the  ornament 
according  to  the  directions  he  received.  When  his  master  returned 
and  looked  at  the  ornament,  he  thought  to  himself,  “No  matter  where 
this  youth  may  go,  he  will  be  able  to  earn  his  living  anywThere.” 
So  when  the  apprentice  came  of  age,  the  goldsmith  gave  him  his  daugh- 
ter in  marriage.  He  increased  with  sons  and  daughters.  When  his 
sons  came  of  age,  they  acquired  the  various  arts,  and  subsequently 


118 


Book  18,  Story  2.  Dhammapada  239  [N.3.33420- 


going  to  Savatthi  to  live,  established  households  of  their  own,  and 
became  faithful  followers  of  the  Buddha.  Their  father  remained  in 
Takkasila,  spent  his  days  without  performing  a single  work  of  merit, 
[335]  and  finally  reached  old  age.  His  sons  thought  to  themselves, 
“Our  father  is  now  an  old  man,”  and  sent  for  him  to  come  and  live 
with  them. 

Then  they  thought  to  themselves,  “ Let  us  give  alms  in  behalf  of  our 
father.”  Accordingly  they  invited  the  Congregation  of  Monks  pre- 
sided over  by  the  Buddha  to  take  a meal  with  them.  On  the  follow- 
ing day  they  provided  seats  in  their  house  for  the  Congregation  of 
Monks  presided  over  by  the  Buddha,  served  them  with  food,  showing 
them  every  attention,  and  at  the  conclusion  of  the  meal  said  to  the 
Teacher,  “Reverend  Sir,  this  food  which  we  have  presented  to  you 
is  the  food  whereby  our  father  lives;  render  thanks  therefor  to  our 
father.”  The  Teacher  thereupon  addressed  him  and  said,  “Lay 
disciple,  you  are  an  old  man.  Your  body  has  ripened  and  is  like  a 
withered  leaf.  You  have  no  good  works  to  serve  as  provisions  for  the 
journey  to  the  world  beyond.  Make  for  yourself  a refuge.  Be  wise; 
be  not  a simpleton.”  Thus  spoke  the  Teacher,  pronouncing  the  words 
of  thanksgiving;  and  having  thus  spoken,  pronounced  the  following 
Stanzas, 

235.  Now  art  thou  as  a withered  leaf;  death’s  messengers  await  thee; 

Thou  standest  at  the  point  of  departure;  thou  hast  no  provisions  for  the  journey. 

236.  Make  for  thyself  an  island;  haste  thee  to  struggle;  be  wise; 

When  thy  infirmities  have  been  blown  away,  and  thou  hast  freed  thyself  from 
the  evil  passions,  thou  shalt  go  to  the  heavenly  place  of  the  Elect.  [336] 

At  the  conclusion  of  the  lesson  the  lay  disciple  was  established  in 
the  Fruit  of  Conversion;  the  assembled  company  also  profited  by  the 
lesson. 

They  invited  the  Teacher  also  for  the  following  day  and  gave  alms 
to  him.  When  the  Teacher  had  finished  his  meal,  and  it  was  time  for 
him  to  pronounce  the  words  of  thanksgiving,  they  said  to  him,  “Rev- 
erend Sir,  this  food  which  we  have  presented  to  you  is  the  food  whereby 
our  father  lives;  render  thanks  therefor  to  him  alone.”  So  the  Teacher 
thanked  him,  pronouncing  the  two  following  Stanzas,  [337] 

237.  Thy  life  is  now  brought  to  a close;  thou  art  come  into  the  presence  of  Death; 

Thou  hast  no  abiding-place  by  the  way;  thou  hast  no  provisions  for  the  journey. 

238.  Make  for  thyself  an  island;  haste  thee  to  struggle;  be  wise. 

When  thy  infirmities  have  been  blown  away,  and  thou  hast  freed  thyself  from 
the  evil  passions,  thou  shalt  no  more  come  unto  birth  and  old  age. 


-N. 3. 3408] 


Little  by  little 


119 


XVIII.  2.  LITTLE  BY  LITTLE  1 

One  after  another.  This  religious  instruction  was  given  by  the 
Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to  a 
certain  Brahman.  [338] 

The  story  goes  that  early  one  morning  this  Brahman  went  out  of 
the  city,  stopped  at  the  place  where  the  monks  put  on  their  robes, 
and  stood  and  watched  them  as  they  put  on  their  robes.  Now  this 
place  was  thickly  overgrown  with  grass.  As  one  of  the  monks  put  on 
his  robe,  the  skirt  of  the  robe  dragged  through  the  grass  and  became 
wet  with  drops  of  dew.  Thought  the  Brahman,  [339]  “The  grass 
should  be  cleared  away  from  this  place.”  So  on  the  following  day 
he  took  his  mattock,  went  thither,  cleared  the  place,  and  made  it  as 
clean  and  smooth  as  a threshing-floor.  The  day  after,  he  went  to  that 
place  again.  As  the  monks  put  on  their  robes,  he  observed  that  the 
skirt  of  the  robe  of  one  of  the  monks  dropped  to  the  ground  and  dragged 
in  the  dust.  Thought  the  Brahman,  “Sand  should  be  sprinkled  here.” 
So  he  brought  sand  and  sprinkled  it  on  the  ground. 

Now  one  day  before  breakfast  the  heat  was  intense.  On  this  oc- 
casion he  noticed  that  as  the  monks  put  on  their  robes,  sweat  poured 
from  their  bodies.  Thought  the  Brahman,  “Here  I ought  to  cause  a 
pavilion  to  be  erected.”  Accordingly  he  caused  a pavilion  to  be  erected. 
Again  one  day,  early  in  the  morning,  it  rained.  On  this  occasion  also, 
as  the  Brahman  watched  the  monks,  he  noticed  that  their  robes  were 
wetted  by  the  drops  of  rain.  Thought  the  Brahman,  “Here  I ought  to 
cause  a hall  to  be  erected.”  So  there  he  caused  a hall  to  be  erected. 
When  the  hall  was  finished,  he  thought  to  himself,  “Now  I will  hold  a 
festival  in  honor  of  the  completion  of  the  hall.”  Accordingly  he  in- 
vited the  Congregation  of  Monks  presided  over  by  the  Buddha,  [340] 
seated  the  monks  within  and  without  the  hall,  and  gave  alms. 

At  the  conclusion  of  the  meal  he  took  the  Teacher’s  bowl  to  per- 
mit him  to  pronounce  the  words  of  thanksgiving.  “Reverend  Sir,” 
said  he,  “as  I stood  in  this  place  when  the  monks  were  putting  on 
their  robes  and  watched  them,  I saw  this  and  that,  and  I did  this  and 
that.”  And  beginning  at  the  beginning,  he  told  the  Teacher  the  whole 
story.  The  Teacher  listened  to  his  words  and  then  said,  “Brahman, 
a wise  man  by  doing  good  works,  time  after  time,  little  by  little. 


1 Text:  N iii.  338-341. 


120 


Book  18,  Story  3.  Dhammapada  21^0  [N.3.340s- 


gradually  removes  the  stains  of  his  own  evil  deeds.”  So  saying,  he 
pronounced  the  following  Stanza, 

239.  One  after  another,  little  by  little,  time  after  time,  a wise  man 

Should  blow  away  his  own  impurities,  even  as  a smith  blows  away  the  impurities 
of  silver. 


XVIII.  3.  THE  LOUSE  THAT  WOULD  HAVE  HIS  OWN1 

Even  as  rust  which  springs  from  iron.  This  religious  instruction 
was  given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  a monk  named  Elder  Tissa.  [341] 

The  story  goes  that  a certain  youth  of  respectable  family,  who  lived 
at  Savatthi,  retired  from  the  world,  became  a monk,  and  made  his  full 
profession,  becoming  known  as  Elder  Tissa.  Subsequently,  while  he 
was  in  residence  at  a monastery  in  the  country,  he  received  a coarse 
cloth  eight  cubits  in  length.  Having  completed  residence,  he  cele- 
brated the  Terminal  Festival,  and  taking  his  cloth  with  him,  went 
home  and  placed  it  in  the  hands  of  his  sister.  Thought  his  sister, 
“This  robe-cloth  is  not  suited  to  my  brother.”  So  with  a sharp  knife 
she  cut  it  into  strips,  pounded  them  in  a mortar,  whipped  and  beat 
and  cleaned  the  shoddy,  and,  spinning  fine  yarn,  had  it  woven  into  a 
robe-cloth.  The  Elder  procured  thread  and  needles,  and  assembling 
some  young  monks  and  novices  who  were  skilled  makers  of  robes, 
went  to  his  sister  [342]  and  said,  “Give  me  that  cloth;  I will  have  a 
robe  made  out  of  it.” 

She  took  down  a robe-cloth  nine  cubits  in  length  and  placed  it  in 
the  hands  of  her  youngest  brother.  He  took  it,  spread  it  out,  and 
said,  “My  robe-cloth  was  a coarse  one,  eight  cubits  long,  but  this  is  a 
fine  one,  nine  cubits  long.  This  is  not  mine;  it  is  yours.  I don’t  want 
it.  Give  me  the  same  one  I gave  you.”  “Reverend  Sir,  this  cloth 
is  yours;  take  it.”  He  refused  to  do  so.  Then  his  sister  told  him 
everything  she  had  done  and  gave  him  the  cloth  again,  saying,  “Rever- 
end Sir,  this  one  is  yours;  take  it.”  Finally  he  took  it,  went  to  the 
monastery  and  set  the  robe-makers  to  work.  His  sister  prepared  rice- 
gruel,  boiled  rice,  and  other  provisions  for  the  robe-makers,  and  on  the 
day  when  the  cloak  was  finished,  gave  them  an  extra  allowance.  Tissa 
looked  at  the  robe  and  took  a liking  to  it.  Said  he,  “To-morrow  I 


1 Text:  N iii.  341-344. 


-N.3.34319] 


The  louse  that  would  have  his  own 


121 


will  wear  this  robe  as  an  upper  garment.”  So  he  folded  it  and  laid 
it  on  the  bamboo  rack. 

During  the  night,  unable  to  digest  the  food  he  had  eaten,  he  died, 
and  was  reborn  as  a louse  in  that  very  robe.  When  his  sister  learned 
that  he  was  dead,  she  flung  herself  at  the  feet  of  the  monks,  rolled  on 
the  ground,  and  wept.  When  the  monks  had  performed  the  funeral 
rites  over  his  body,  they  said,  “Since  there  was  no  one  to  attend  him 
in  his  sickness,  this  robe  belongs  to  the  Congregation  of  Monks; 
let  us  divide  it  among  us.”  Thereupon  that  louse  screamed,  “These 
monks  are  plundering  my  property!”  And  thus  screaming,  he  ran  this 
way  and  that. 

The  Teacher,  even  as  he  sat  in  the  Perfumed  Chamber,  heard  that 
sound  by  Supernatural  Audition,  and  said  to  Elder  Ananda,  “Ananda, 
tell  them  to  lay  aside  Tissa’s  robe  for  seven  days.”  The  Elder  caused 
this  to  be  done.  At  the  end  of  seven  days  that  louse  died  and  was  re- 
born in  the  Abode  of  the  Tusita  gods.  [343]  On  the  eighth  day  the 
Teacher  issued  the  following  order,  “Let  the  monks  now  divide  Tissa’s 
robe  and  take  their  several  portions.”  The  monks  did  so.  Having 
so  done,  the  monks  began  the  following  discussion:  “Why  was  it  that 
the  Teacher  caused  Tissa’s  robe  to  be  put  aside  for  seven  days,  and 
on  the  eighth  day  permitted  us  to  divide  it  among  us  and  take  our 
several  portions?” 

The  Teacher  approached  and  asked,  “Monks,  what  are  you  dis- 
cussing now  as  you  sit  here  all  gathered  together?”  When  they  told 
him,  he  said,  “Monks,  Tissa  was  reborn  as  a louse  in  his  own  robe. 
When  you  set  about  to  divide  the  robe  among  you,  he  screamed, 
‘They  are  plundering  my  property.’  And  thus  screaming,  he  ran 
this  way  and  that.  Had  you  taken  his  robe,  he  would  have  cherished 
a grudge  against  you,  and  because  of  this  sin  would  have  been  reborn 
in  Hell.  That  is  the  reason  why  I directed  that  the  robe  should  be  laid 
aside.  But  now  he  has  been  reborn  in  the  Abode  of  the  Tusita  gods, 
and  for  this  reason  I have  permitted  you  to  take  the  robe  and  divide 
it  among  you.” 

Again  said  the  monks,  “Reverend  Sir,  a grievous  matter  indeed  is 
this  thing  which  is  called  Craving.”  “Yes,  monks,”  replied  the 
Teacher,  “Craving  is  indeed  a grievous  matter  among  living  beings 
here  in  the  world.  Even  as  rust  which  springs  from  iron  eats  away  the 
iron  and  corrodes  it  and  renders  it  useless,  so  also  this  thing  which  is 
called  Craving,  when  it  arises  among  living  beings  here  in  the  world, 
causes  these  same  living  beings  to  be  reborn  in  Hell  and  plunges 


122  Book  18,  Story  4.  Dhammapada  21+1  [N.3.34319- 

them  to  ruin.”  So  saying,  the  Teacher  pronounced  the  following 
Stanza, 

240.  Even  as  rust  which  springs  from  iron  no  sooner  appears  than  it  eats  away  the  iron, 
Precisely  so  in  the  case  of  transgressors,  their  own  evil  deeds  bring  them  to  an 
evil  end. 

XVIII.  4.  PRIDE  GOETH  BEFORE  A FALL 1 

N on-repetition  mars  the  Sacred  Word.  This  religious  instruction 
was  given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  Elder  Laludayi.  [344] 

AtSavatthi,  we  are  told,  five  crores  of  Noble  Disciples  [345]  gave  alms 
before  breakfast,  and  after  breakfast,  taking  ghee,  oil,  honey,  molasses, 
garments,  and  other  requisites,  went  to  the  monastery  and  listened  to 
the  Law.  When  they  departed,  after  listening  to  the  Law,  they  praised 
the  virtues  of  Elders  Sariputta  and  Moggallana.  The  Elder  Udayi 
overheard  their  talk  and  said  to  them,  “It  is  because  you  have  heard 
only  these  Elders  preach  the  Law  that  you  talk  as  you  do;  I wonder 
what  you  would  say  if  you  were  to  hear  me  preach  the  Law.”  Those 
who  heard  his  remark  thought  to  themselves,  “This  must  be  some 
preacher  of  the  Law;  we  ought  without  fail  to  hear  this  Elder  also 
preach  the  Law.”  So  one  day  they  made  the  following  request  of  the 
Elder,  “Reverend  Sir,  to-day  is  the  day  when  we  are  wont  to  go  and 
listen  to  the  Law.  After  we  have  presented  alms  to  the  Congregation 
of  Monks,  be  good  enough,  Reverend  Sir,  to  preach  the  Law  to  us  by 
day.”  The  Elder  accepted  the  invitation. 

When  it  was  time  for  them  to  listen  to  the  Law,  they  went  to  the 
Elder  and  said,  “Reverend  Sir,  preach  the  Law  to  us.”  So  Elder 
Udayi  sat  down  in  the  seat,  took  a painted  fan  in  his  hand,  waved  it 
back  and  forth,  but  not  knowing  a single  word  of  the  Law,  said,  “I 
will  intone  the  Sacred  Word;  let  some  one  else  preach  the  Law.” 
So  saying,  he  descended  from  the  seat.  The  disciples  caused  someone 
else  to  preach  the  Law,  and  again  assisted  him  to  mount  the  seat  to 
intone  the  Sacred  Word.  But  again  the  second  time,  the  Elder,  who 
knew  no  more  about  intoning  than  he  did  about  preaching,  said,  “I 
will  recite  the  Sacred  Word  at  night;  let  some  one  else  intone  the  Sacred 
Word  now.”  The  disciples  therefore  caused  another  to  intone  the 
Sacred  Word  and  at  night  brought  the  Elder  in  again. 

1 Cf.  Story  xi.  7,  and  JataJca  153:  ii.  9—12.  Text:  N iii.  344—348. 


. 


-N. 3. 3479] 


123 


Pride  goeth  before  a fall 

But  at  night  also  he  knew  as  little  how  to  intone,  and  said,  “I  will 
recite  at  dawn;  let  someone  else  recite  at  night.”  So  saying,  he  de- 
scended from  the  seat  [346].  The  disciples  caused  another  to  recite  the 
Sacred  Word  at  night  and  at  dawn  brought  the  Elder  in  again.  But 
once  more  he  failed.  Thereupon  the  multitude  took  up  clods  of  earth, 
sticks,  and  other  missiles,  and  threatened  him,  saying,  “Simpleton, 
while  we  were  talking  about  the  virtues  of  Elders  Sariputta  and  Mog- 
gallana, you  said  this  and  that.  Why  don’t  you  say  something  now?” 
The  Elder  took  to  flight,  and  the  multitude  ran  after  him.  As  he  ran, 
he  fell  into  a certain  cesspool. 

The  multitude  talked  over  the  incidents  of  the  day,  saying,  “As 
Laludayi  listened  to  our  praise  of  the  virtues  of  Elders  Sariputta  and 
Moggallana,  he  became  jealous,  declared  himself  to  be  a preacher  of 
the  Law,  and  when  people  rendered  him  honor  and  said  to  him,  ‘We 
would  hear  the  Law,’  he  sat  down  in  the  Seat  of  the  Law  four  times, 
although  he  knew  not  a single  word  suitable  to  recite.  Then,  when  we 
said  to  him,  ‘Yet  you  put  yourself  on  an  equality  with  our  Noble 
Elders  Sariputta  and  Moggallana,’  and  took  up  clods  of  earth,  sticks, 
and  other  missiles,  and  threatened  him,  he  ran  away  and  fell  into  a 
cesspool.”  The  Teacher  drew  near  and  asked  them,  “Monks,  what 
are  you  talking  about  now,  as  you  sit  here  all  gathered  together?” 
When  they  told  him,  he  said,  “Monks,  this  is  not  the  first  time  he  has 
wallowed  in  a cesspool;  he  did  the  same  thing  in  a previous  state  of 
existence  also.”  So  saying,  he  pronounced  the  following  Stanzas,1 

I am  a beast,  master.  And,  master,  you  are  a beast  too. 

Come,  lion,  turn  around.  Why  do  you  flee  in  fear? 

Boar,  you  are  filthy,  your  bristles  are  foul,  with  bad  smells  you  reek. 

If  you  desire  to  fight,  I yield  you  the  victory,  master.  [347] 

After  relating  this  Jataka  in  detail,  the  Teacher  said,  “At  that 
time  the  lion  was  the  Elder  Sariputta  and  the  boar  was  Laludayi.” 
Having  finished  the  lesson,  the  Teacher  said,  “Monks,  Udayi  had 
learned  only  the  merest  fragment  of  the  Law,  but  he  never  repeated 
the  Texts.  No  matter  how  much  or  how  little  one  may  learn  of  the 
Sacred  Word,  not  to  repeat  it  is  a grievous  fault.”  So  saying,  he 
pronounced  the  following  Stanza, 

241.  Non-repetition  mars  the  Sacred  Word;  inactivity  mars  the  household  life; 

Sloth  is  a blemish  on  beauty;  heedlessness  is  a blemish  on  the  watchman. 


1 Jataka  153:  ii.  10-12. 


124  Book  18,  Story  6.  Dhammapada  21f.4--2^5  [N.3.348io- 


XVIII.  5.  THE  WICKEDNESS  OF  WOMEN  1 

Lewdness  is  a blemish  on  a woman.  This  religious  instruction 
was  given  by  the  Teacher  while  he  was  in  residence  at  Veluvana 
with  reference  to  a certain  youth  of  respectable  family.  [348] 

The  story  goes  that  this  youth  married  a young  woman  of  equal 
birth.  From  the  day  of  her  marriage  his  wTife  played  the  adulteress. 
Embarrassed  by  her  adulteries,  the  youth  had  not  the  courage  to 
meet  people  face  to  face.  [349]  After  a few  days  had  passed,  it 
became  his  duty  to  wait  upon  the  Buddha.  So  he  approached  the 
Teacher,  saluted  him,  and  sat  down  on  one  side.  “Disciple,  why  is 
it  that  you  no  longer  let  yourself  be  seen?”  asked  the  Teacher.  The 
youth  told  the  Teacher  the  whole  story.  Then  said  the  Teacher  to 
him,  “Disciple,  even  in  a former  state  of  existence  I said,  ‘Women 
are  like  rivers  and  the  like,  and  a wise  man  should  not  get  angry  with 
them.’  But  because  rebirth  is  hidden  from  you,  you  do  not  under- 
stand this.”  In  compliance  with  a request  of  the  youth,  the  Teacher 
related  the  following  Jataka:2 

Like  a river,  a road,  a tavern,  a hall,  a shed, 

Such  are  women  of  this  world:  their  time  is  never  known. 

“For,”  said  the  Teacher,  “lewdness  is  a blemish  on  a woman; 
niggardliness  is  a blemish  on  the  giver  of  alms;  evil  deeds,  because  of 
the  destruction  they  cause,  both  in  this  world  and  the  next,  are  blem- 
ishes on  all  living  beings;  but  of  all  blemishes,  ignorance  is  the  worst 
blemish.”  So  saying,  the  Teacher  pronounced  the  following  Stanzas, 

242.  Lewdness  is  a blemish  on  a woman;  niggardliness  is  a blemish  on  a giver; 

Evil  ways  are  blemishes,  both  in  this  world  and  the  next. 

243.  But  worse  than  any  ordinary  blemish,  the  worst,  indeed,  of  all  blemishes,  is 

ignorance; 

Rid  yourselves  of  this  blemish,  monks,  and  be  without  blemish. 


XVIII.  6.  COURTESY  AND  RUDENESS 3 

Easy  is  the  life.  This  religious  instruction  was  given  by  the 
Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to  Culla 
Sari,  a co-resident  of  Elder  Sariputta.  [351] 

1 Cf.  Jataka  65:  i.  301-302.  Text:  N iii.  348-351. 

2 Jataka  65:  i.  301-302.  3 Text:  N iii.  351-355. 


-N.3.35516] 


Courtesy  and  rudeness 


125 


The  story  goes  that  one  day  this  monk  administered  medical 
treatment,  in  return  for  which  he  received  a portion  of  choice  food. 
As  he  went  out  with  this  food,  he  met  an  Elder  on  the  road  and  said 
to  him,  “Reverend  Sir,  here  is  some  food  which  I received  for  ad- 
ministering medical  treatment.  Nowhere  else  will  you  receive  food 
like  this.  Take  it  and  eat  it.  Henceforth,  whenever  I receive  such 
food  as  this  in  return  for  administering  medical  treatment,  I will 
bring  it  to  you.”  The  Elder  listened  to  what  he  said,  but  departed 
without  saying  a word.  The  monks  went  to  the  monastery  and 
reported  the  matter  to  the  Teacher.  Said  the  Teacher,  “Monks,  he 
that  is  shameless  and  impudent  like  a crow,  he  that  practices  the 
twenty-one  varieties  of  impropriety,  lives  happily.  But  he  that  is 
endowed  with  modesty  and  fear  of  mortal  sin,  lives  in  sorrow.”  So 
saying,  he  pronounced  the  following  Stanzas, 

244.  Easy  is  the  life  of  the  man  who  is  shameless,  bold  like  a crow,  a backbiter. 

Insolent,  impudent,  corrupt.  [352] 

245.  Hard  is  the  life  of  the  man  who  is  modest,  ever  seeking  what  is  pure. 

Free  from  attachment,  contained,  blameless  in  conduct,  possessed  of  vision  clear. 


XVIII.  7.  ALL  OF  THE  PRECEPTS  ARE  HARD  TO 

KEEP1 

He  that  destroys  life.  This  religious  instruction  was  given  by 
the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to 
five  hundred  lay  disciples.  [355] 

For  of  these  five  hundred  lay  disciples,  one  kept  only  the  precept  of 
abstinence  from  the  taking  of  life;  another,  another  precept,  and  so 
on.  One  day  they  fell  into  a dispute,  each  of  them  saying,  “It  is  a 
hard  thing  I have  to  do;  it  is  a hard  precept  I have  to  keep.”  And 
going  to  the  Teacher,  they  saluted  him  and  referred  the  whole  matter 
to  him.  The  Teacher  listened  to  what  they  had  to  say,  and  then, 
without  naming  a single  precept  as  of  lesser  importance,  said,  “All 
of  the  precepts  are  hard  to  keep.”  So  saying,  he  pronounced  the 
following  Stanzas, 

246.  He  that  destroys  life,  he  that  utters  falsehood. 

He  that  takes  what  is  not  given  to  him  in  this  world,  he  that  goes  in  unto  another 
man’s  wife,  [356] 


1 Text:  N iii.  355-357. 


126  Book  18,  Story  8.  Dhammapada  21^9-250 


[N. 3.356i- 


247.  And  the  man  that  is  addicted  to  the  drinking  of  liquor  and  spirits, 
Such  a man,  even  in  this  present  world,  digs  up  his  own  root. 

248.  Know  this,  O man,  that  the  unrestrained  are  fallen  upon  evil  ways; 
Let  not  greed  and  wrongdoing  subject  thee  to  suffering  for  long. 


XVIII.  8.  THE  FAULT-FINDING  NOVICE  1 

People  give.  This  religious  instruction  was  given  by  the  Teacher 
while  he  was  in  residence  at  Jetavana  with  reference  to  a novice 
named  Tissa.  [357] 

It  is  said  of  the  novice  Tissa  that  he  used  to  go  about  finding 
fault  with  the  gifts  of  the  householder  Anathapindika,  and  of  the 
female  lay  disciple  Visakha,  and  even  of  the  five  crores  of  Noble 
Disciples;  he  even  went  so  far  as  to  find  fault  with  the  Gifts  beyond 
Compare.  Whenever  he  received  cold  food  in  their  refectory,  he 
would  complain  because  it  was  cold;  whenever  he  received  hot  food, 
he  would  complain  because  it  was  hot.  Whenever  they  gave  but  a 
little,  he  would  blame  them,  saying,  “Why  do  they  give  so  very 
little?”  And  whenever  they  gave  abundant  alms,  he  would  also 
blame  them,  saying,  “I  suppose  they  had  no  place  in  their  house  to 
put  it;”  or,  “Surely  they  should  give  the  monks  only  so  much  as 
they  require  to  support  life;  so  much  gruel  and  boiled  rice  as  this 
is  absolutely  wasted.”  But  with  reference  to  his  own  kinsfolk,  he 
would  say,  “Oh,  the  house  of  our  kinsfolk  is  a veritable  tavern  for 
all  the  monks  who  come  from  all  the  four  quarters!”  [358]  Thus 
did  he  sing  the  praises  of  his  kinsfolk. 

Now  Tissa  was  in  reality  the  son  of  a certain  gatekeeper.  While 
accompanying  some  carpenters  on  a journey  through  the  country,  he 
retired  from  the  world  on  his  arrival  at  Savatthi  and  became  a monk. 
When  the  monks  observed  that  he  was  thus  finding  fault  with  the 
gifts  and  other  good  works  of  men,  they  thought  to  themselves,  “Let 
us  find  out  the  truth  about  him.”  So  they  asked  him,  “Brother, 
where  do  your  kinsfolk  live?”  “In  such  and  such  a village,”  replied 
Tissa.  The  monks  accordingly  sent  a few  novices  there  to  investigate. 
The  novices  went  there  and  asked  the  villagers  who  provided  them 
with  seats  and  food  in  the  rest-house,  “There  is  a novice  named  Tissa 

1 The  Introductory  Story  is  similar  to  the  Introduction  to  Jataka  80:  i.  355- 
356.  The  Story  of  the  Past,  not  given  in  full  in  the  Dhammapada  Commentary,  is 
the  same  as  Jataka  125:  i.  451-455.  Text:  N iii.  357-359. 


-N. 3. 3604] 


The  fault-finding  novice 


127 


who  came  from  this  village  and  retired  from  the  world;  who  are  his 
kinsfolk?”  Thought  the  villagers,  “There  is  no  youth  who  has  left 
any  gentleman’s  household  in  this  village  and  retired  from  the  wmrld; 
what  are  these  novices  saying  ? ” So  they  said  to  the  novices,  “Rever- 
end Sirs,  we  have  heard  of  a certain  gatekeeper’s  son  who  traveled 
with  a company  of  carpenters  and  retired  from  the  world;  without 
doubt  he  is  the  novice  you  have  reference  to.”  When  the  young 
monks  learned  that  Tissa  had  no  kinsfolk  of  consequence  there,  they 
returned  to  Savatthi  and  informed  the  monks  what  they  had  learned, 
saying,  “Reverend  Sirs,  Tissa  goes  around  chattering  without  sufficient 
cause.”  The  monks  reported  the  matter  to  the  Tathagata.  Said 
the  Teacher,  “Monks,  this  is  not  the  first  time  he  has  gone  about 
uttering  words  of  disparagement  and  empty  boasting;  in  a previous 
state  of  existence  also  he  was  a braggart.”  Then,  in  response  to  a 
request  of  the  monks,  the  Teacher  related  the  following  Story  of  the 
Past : 1 

One  may  boast  ever  so  much,  living  in  a foreign  land, 

But  another  will  follow  and  spoil  it  all;  eat  your  food,  therefore,  Katahaka. 

Having  related  this  Katahaka  Jataka  in  detail,  the  Teacher  said, 
“Monks,  if  any  man  is  annoyed  because  others  give  either  little  or 
much,  or  coarse  or  fine  food,  or  because  they  give  nothing  to  him 
when  he  has  given  to  others,  [359]  such  a man  will  not  attain  Trance 
or  Insight  or  the  Paths  and  the  Fruits.”  So  saying,  he  preached  the 
Law  by  pronouncing  the  following  Stanzas, 

249.  People  give  according  to  their  faith,  according  to  their  pleasure; 

Whoever  allows  himself  to  be  annoyed  because  food  and  drink  are  given  to  others, 

Such  a man  will  not  attain  Tranquillity  either  by  day  or  by  night. 

250.  But  if  a man  will  exterminate  discontent,  and  tear  it  out  by  the  roots,  and  utterly 

destroy  it, 

Then  he  will  attain  Tranquillity  both  by  day  and  by  night. 


XVIII.  9.  THE  INATTENTIVE  LAYMEN 2 

There  is  no  fire  like  lust.  This  religious  instruction  was  given  by 
the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to 
five  lay  disciples.  [360] 

The  story  goes  that  these  five  men  went  to  the  monastery  desiring 
to  hear  the  Law,  and  having  saluted  the  Teacher,  sat  down  respect- 

2 Cf.  Story  xxvi.  25.  Text:  N iii.  360-363. 


1 Jataka  125:  i.  451-455. 


128 


Book  18,  Story  9.  Dhammapada  251  [N.3.3604- 


fully  on  one  side.  Now  in  the  case  of  the  Buddhas,  no  such  thought 
ever  enters  their  mind  as  the  following,  “This  man  is  a Khattiya,  this 
man  is  a Brahman,  this  is  a rich  man,  this  is  a poor  man;  I will  preach 
the  Law  to  this  man  in  such  wise  as  to  exalt  him;  I will  not  do  so, 
however,  in  the  case  of  this  other  man.”  It  matters  not  with  reference 
to  what  subject  the  Buddhas  preach  the  Law.  They  place  reverence 
for  the  Law  before  all  else,  and  preach  the  Law  as  though  they  were 
bringing  down  the  Celestial  River  from  the  sky. 

But  though  the  Tathagata  preached  the  Law  in  this  wise  to  the 
five  men  who  sat  about  him,  one  of  the  five,  even  as  he  sat  there,  fell 
asleep,  another  sat  and  dug  the  earth  with  his  finger,  another  sat  and 
shook  a tree,  another  gazed  at  the  sky.  Only  one  listened  attentively 
to  the  Law.  As  Elder  Ananda  stood  there  fanning  the  Teacher,  he 
observed  the  conduct  of  the  five  men  and  said  to  the  Teacher,  “Rever- 
end Sir,  you  are  preaching  the  Law  even  as  thunders  the  thunder 
which  accompanies  a heavy  rain,  but  even  as  you  preach  the  Law, 
these  men  sit  doing  this  and  that.”  “Ananda,  do  you  not  know 
these  men?”  “No,  Reverend  Sir,  I do  not.” 

“Of  these  five  men,  he  that  sits  there  sound  asleep,  was  reborn 
as  a snake  in  five  hundred  states  of  existence,  and  in  each  of  these 
states  of  existence  laid  his  head  in  his  coils  and  fell  asleep;  therefore 
at  the  present  time  also  he  is  sound  asleep;  [361]  not  a sound  I 
make  enters  his  ear.” 

“But,  Reverend  Sir,  tell  me,  was  this  in  successive  states  of  exist- 
ence or  at  intervals?”  “Ananda,  at  one  time  this  man  was  reborn 
as  a human  being,  at  another  time  as  a god,  and  at  another  time 
as  a snake.  Indeed  it  would  be  impossible,  even  with  the  knowledge 
of  omniscience,  to  determine  exactly  the  number  of  times  he  has 
undergone  rebirth  at  intervals.  But  in  five  hundred  successive  states 
of  existence  he  was  reborn  as  a snake  and  fell  asleep;  not  even  yet 
is  he  sated  with  sleep. 

“The  man  who  sits  there  scratching  the  earth  with  his  finger  was 
reborn  in  five  hundred  successive  states  of  existence  as  an  earthworm, 
and  burrowed  into  the  earth;  hence  he  digs  the  earth  at  the  present 
time  also,  and  fails  to  hear  my  voice. 

“The  man  who  sits  there  shaking  a tree  was  reborn  in  five  hundred 
successive  states  of  existence  as  a monkey,  and  from  sheer  force  of 
habit  acquired  in  previous  states  of  existence,  still  continues  to  shake 
a tree,  and  the  sound  of  my  voice  does  not  enter  his  ears. 

“The  Brahman  who  sits  there  gazing  at  the  sky  was  reborn  in  five 


-N.3.36220] 


The  inattentive  laymen 


129 


hundred  successive  states  of  existence  as  an  astrologer,  and  therefore 
to-day  also  gazes  at  the  sky  just  the  same,  and  the  sound  of  my  voice 
does  not  enter  his  ears. 

“The  man  who  sits  there  listening  attentively  to  the  Law  was 
reborn  in  five  hundred  successive  states  of  existence  as  a Brahman 
versed  in  the  Three  Vedas,  devoted  to  the  repetition  of  the  Sacred 
Texts,  and  therefore  listens  attentively  to-day  also,  as  though  he 
were  putting  together  a Sacred  Text.” 

“But,  Reverend  Sir,  your  preaching  of  the  Law  cleaves  the  skin 
and  penetrates  to  the  marrow  of  the  bones.  Why  is  it  that  while 
you  are  preaching  the  Law,  they  do  not  listen  attentively  ? ” “Ananda, 
you  evidently  imagine  that  my  Law  is  easy  to  listen  to.”  “Why, 
Reverend  Sir,  do  you  mean  that  it  is  difficult  to  listen  to?”  “Pre- 
cisely so,  Ananda.”  [362]  “Why  is  that,  Reverend  Sir?”  “Ananda, 
these  living  beings,  during  countless  thousands  of  cycles  of  time, 
never  heard  of  the  Buddha,  the  Law,  and  the  Order,  and  therefore 
are  unable  now  to  listen  to  this  Law  which  I preach.  In  the  round 
of  existences  without  conceivable  beginning,  these  living  beings  have 
been  accustomed  to  listen  to  the  speech  of  animals  in  its  countless 
forms.  Therefore  they  spend  their  time  in  places  where  men  drink 
and  amuse  themselves,  and  therefore  sing  and  dance;  it  is  impossible 
for  them  to  listen  to  the  Law.”  “But,  Reverend  Sir,  for  what  reason 
is  it  that  they  are  unable  to  listen  to  the  Law  ? ” 

The  Teacher  answered  him  as  follows,  “Ananda,  they  are  unable 
to  do  so  by  reason  of  lust,  by  reason  of  hatred,  by  reason  of  delusion. 
For  there  is  no  fire  like  the  fire  of  lust,  consuming  living  beings  as  it 
does,  without  leaving  so  much  as  ashes  behind.  To  be  sure,  the 
world-conflagration  which  closes  an  epoch  burns  up  the  world  without 
leaving  anything  behind,  but  this  is  a fire  which  breaks  out  only  on 
the  appearance  of  the  seven  suns,  and  this  fire  burns  only  at  times  and 
at  seasons.  But  as  for  the  fire  of  lust,  there  is  no  time  when  the  fire 
of  lust  does  not  burn.  Therefore  I say  that  there  is  no  fire  like  the 
fire  of  lust,  no  grip  like  hatred,  no  snare  like  delusion,  and  no  river 
like  Craving.”  So  saying,  the  Teacher  pronounced  the  following 
Stanza, 

251.  There  is  no  fire  like  lust,  there  is  no  grip  like  hatred, 

There  is  no  snare  like  delusion,  there  is  no  river  like  Craving. 


130 


Book  18,  Story  10.  Dhammapada  252  [N.3.3631*- 


XVIII.  10.  TREASURER  RAM  1 

Easy  to  see  are  the  flaws  of  another.  This  religious  instruction  was 
given  by  the  Teacher  while  he  was  in  residence  at  Jatiyavana  near 
Bhaddiya  with  reference  to  Treasurer  Ram.  [363] 

10  a.  Frame-Story  begun : The  Buddha  visits  Treasurer  Ram 

As  the  Teacher  journeyed  through  the  country  of  the  Anguttaras, 
he  observed  that  the  dispositions  requisite  for  attaining  the  Fruit  of 
Conversion  were  possessed  by  Treasurer  Ram,  and  his  wife  Canda- 
paduma,  and  his  son  Treasurer  Dhananjaya,  and  his  daughter-in- 
law  Sumana  Devi,  and  his  granddaughter  Visakha,  and  his  slave 
Punna.  After  making  this  observation  he  continued  his  journey  to 
the  city  Bhaddiya,  and  took  up  his  residence  at  Jatiyavana.  Treasurer 
Ram  heard  that  the  Teacher  had  arrived.  [364]  But  how  did  Treasurer 
Ram  get  his  name? 

10  b.  Digression:  Treasurer  Ram  and  his  golden  rams 

Behind  his  house,  the  story  goes,  in  a yard  eight  karlsas  in  extent, 
pranced  up  and  down  some  golden  rams  as  big  as  elephants  or  horses 
or  bulls,  cleaving  the  earth  asunder,  and  smiting  back  with  back. 
Now  whenever  Treasurer  Ram  had  need  of  ghee  or  oil  or  honey  or 
molasses  or  other  kinds  of  food,  or  whenever  he  had  need  of  garments 
or  coverlets  or  gold  bullion  or  gold  coin  or  aught  else,  he  would  place 
balls  of  thread  of  the  five  colors  in  their  mouths;  and  when  he  removed 
the  ball  from  the  mouth  of  even  a single  ram,  there  would  come  out 
of  the  mouth  of  that  ram  a supply  of  ghee  and  oil  and  honey  and 
molasses  and  garments  and  coverlets  and  gold  bullion  and  gold  coin 
sufficient  for  all  the  inhabitants  of  the  Land  of  the  Rose-apple.  This 
is  how  he  came  to  be  called  Treasurer  Ram.  But  what  was  his  deed 
in  a previous  birth? 

10  c.  Story  of  the  Past:  How  Treasurer  Ram  came  to  possess 

golden  rams 

It  appears  that  in  the  dispensation  of  the  Buddha  Vipassi  he  was 
the  nephew  of  a householder  named  Avaroja,  and  that  he  was  himself 

1 Parallels:  Vinaya,  Maha  Vagga,  v.  34:  i.  2405-24 57;  Divyavadana,  ix-x:  123- 
135.  Text:  N iii.  363-376. 


-N. 3. 36517] 


Treasurer  Ram 


131 


named  Avaroja  after  his  uncle.  Now  the  uncle  undertook  to  build 
a Perfumed  Chamber  for  the  Teacher.  And  the  nephew  went  to  the 
uncle  and  said  to  him,  “Uncle,  let  both  of  us  join  forces  and  build 
the  Perfumed  Chamber  together.”  But  this  his  uncle  declined  to  do, 
saying  to  him,  “I  prefer  not  to  share  the  work  with  others,  but  to 
build  the  Perfumed  Chamber  by  myself  unaided.”  Then  the  nephew 
thought  to  himself,  “As  soon  as  the  Perfumed  Chamber  is  erected 
here,  an  elephant-stable  should  be  erected  there.”  Accordingly  he 
caused  building-materials  to  be  brought  from  the  forest,  and  erected 
one  pillar  inlaid  with  gold,  another  pillar  inlaid  with  silver,  and  another 
pillar  inlaid  with  gems.  In  like  manner  all  the  pillars  were  inlaid  with 
gold  and  silver  and  gems;  and  in  like  manner  the  pillars  and  the 
beams  and  doorways  and  windows  and  rafters  and  roof  and  tiles 
were  inlaid  with  gold  and  silver  and  gems. 

Thus,  on  a site  opposite  the  Perfumed  Chamber,  did  he  erect  for 
the  Tathagata  an  elephant-stable,  employing  the  seven  precious  miner- 
als for  the  purpose.  Over  the  elephant-stable  was  a potsherd  of 
solid  ruddy  gold,  and  the  peaks  of  the  turrets  were  made  of  coral. 
[365]  In  the  center  of  the  elephant-stable  he  erected  a jeweled  pavilion; 
and  beneath  it  he  placed  the  Seat  of  the  Law,  whose  feet  wTere  of  solid 
ruddy  gold  and  whose  four  uprights  were  likewise  of  solid  ruddy  gold. 
In  addition,  he  wrought  four  golden  rams  and  placed  them  beneath 
the  feet  of  the  Seat;  and  two  golden  rams,  which  he  placed  beneath 
the  foot-rest;  and  six  golden  rams  which  he  placed  in  a circle  about 
the  pavilion.  The  lower  part  of  the  Seat  of  the  Law,  he  had  woven 
with  cords  of  thread,  the  middle  part  of  threads  of  gold,  and  the 
upper  part  of  silver  threads.  The  back  of  the  Seat  was  of  sandalwood. 

When  he  had  thus  completed  the  elephant-stable,  he  held  a festival 
in  honor  of  the  opening  of  the  stable,  invited  the  Teacher,  together 
with  sixty-eight  hundred  thousand  monks,  gave  alms  for  four  months, 
and  on  the  last  day  gave  a set  of  three  robes  to  each  of  the  monks,  the 
cost  of  the  robes  presented  to  each  novice  coming  to  a hundred  thou- 
sand pieces  of  money.  Having  performed  this  work  of  merit  in  the 
dispensation  of  the  Buddha  VipassI,  he  passed  from  this  state  of 
existence,  and  after  undergoing  birth  and  rebirth  in  the  Worlds  of 
the  Gods  and  the  world  of  men,  he  was  reborn  in  this  present  dis- 
pensation at  Benares  in  the  household  of  a treasurer  possessed  of 
great  wealth,  becoming  known  later  as  treasurer  of  Benares. 


132 


Book  18,  Story  10.  Dhammapada  252  [N.3.365is- 


10  & Story  of  the  Past:  How  Treasurer  Ram  and  his  family 
came  to  possess  magical  power 

One  day  as  he  was  on  his  way  to  the  royal  palace  to  wait  upon  the 
king,  he  met  the  king’s  house-priest  and  said  to  him,  “Teacher,  are 
you  considering  what  the  stars  portend?”  “I  am  indeed  considering 
this;  what  else  have  we  to  do?”  “Tell  me  then,  how  is  the  country 
faring?”  “Some  calamity  is  due  to  occur.”  [366]  “What  kind  of 
calamity?”  “Treasurer,  there  is  to  be  a famine.”  “When  will  it 
happen?”  “Three  years  hence.”  WThen  the  treasurer  heard  this,  he 
caused  more  abundant  crops  to  be  sown  than  ever  before,  spent  all 
the  wealth  he  possessed  buying  grain,  caused  twelve  hundred  and 
fifty  granaries  to  be  erected,  filled  all  the  granaries  with  rice, 
and  when  the  granaries  were  filled  to  overflowing,  filled  chatties  and 
other  vessels,  and  dumped  the  rest  on  the  ground  and  buried  it 
in  a pit.  What  remained  he  mixed  with  clay  and  used  to  plaster 
walls. 

When,  some  time  later,  the  famine  arrived,  he  made  use  of  the 
grain  which  had  been  stored  for  this  purpose;  and  when  the  grain 
which  he  had  stored  in  granaries,  chatties,  and  other  vessels  had  been 
exhausted,  he  summoned  the  members  of  his  retinue  and  said  to  them, 
“Dear  friends,  go  into  the  mountains  and  there  obtain  sustenance. 
As  soon  as  there  is  abundance  of  food  once  more,  return  to  me,  if  you 
so  desire.  But  if  you  do  not  wish  to  return,  remain  wherever  you  like.” 
They  did  as  he  suggested. 

Now  the  treasurer  had  a single  steward,  a slave  named  Punna, 
who  remained  behind  with  him.  The  treasurer’s  wife  also  remained 
behind  with  him,  and  so  likewise  did  his  son  and  his  daughter-in-law, 
making  five  persons  in  all.  [367]  When  the  grain  which  had  been 
buried  in  pits  in  the  earth  was  exhausted,  they  tore  down  the  clay 
w'alls,  moistened  the  clay,  and  supported  themselves  on  the  grain 
taken  therefrom.  When  the  famine  spread  and  the  supply  of  clay 
was  exhausted,  the  treasurer’s  wife  broke  in  pieces  the  clay  which 
still  remained  in  the  walls,  moistened  it,  obtained  from  the  clay  half 
an  alhaka  of  rice,  pounded  it,  and  obtained  therefrom  a nali  of  rice. 
Then  thinking  to  herself,  “In  time  of  famine  there  are  many  thieves,” 
for  fear  of  thieves,  she  put  the  rice  in  a jar,  closed  the  jar,  and  dug 
a hole  in  the  earth  and  buried  it. 

When  the  treasurer  returned  from  waiting  upon  the  king,  he  said 
to  his  wife,  “My  dear  wife,  I am  hungry;  is  there  anything  to  eat?” 


-N. 3.3692]  Treasurer  Ram  133 

His  wife,  instead  of  saying,  “ There  is  nothing  in  sight,”  said, 
‘‘Husband,  there  is  one  nali  of  rice.”  “Where  is  it?”  “I  dug  a hole 
in  the  earth  and  buried  it  for  fear  of  thieves.”  “Well  then,  remove  it 
and  cook  some  of  the  rice.”  “If  I prepare  rice-gruel,  there  will  be 
enough  for  two  meals,  but  if  I boil  the  rice  there  will  be  enough  for 
only  a single  meal.  How  shall  I cook  the  rice,  husband  ? ” “There 
is  nothing  else  for  us  to  do  but  eat  boiled  rice  and  die;  only  do  boil 
some  rice.”  So  his  w7ife  prepared  the  rice  by  boiling  it;  and  divid- 
ing the  boiled  rice  into  five  portions  and  taking  out  of  the  boiler  a 
portion  sufficient  to  fill  the  treasurer’s  bowl,  she  set  it  before  him. 

At  that  moment  on  Mount  Gandhamadana  a Private  Buddha 
[368]  arose  from  a state  of  trance.  (When  a Private  Buddha  is  in 
a state  of  trance,  by  reason  of  the  state  of  trance  the  pangs  of  hunger 
do  not  oppress  him;  but  so  soon  as  he  has  arisen  from  a state  of  trance, 
intense  hunger  attacks  him  and  sets  on  fire,  as  it  were,  the  mucous 
membrane  of  the  stomach.  So  they  look  for  a place  wyhere  they  may 
get  something,  and  go  thither.  Persons  wrho  give  alms  to  Private 
Buddhas  on  a day  when  they  arise  from  a state  of  trance  may  attain 
thereby  the  post  of  commander-in-chief  or  some  other  grade  of  ad- 
vancement.) When,  therefore,  this  Private  Buddha  had  with  super- 
natural vision  surveyed  the  world,  he  thought,  “A  dreadful  famine  has 
arisen  in  the  Land  of  the  Rose-apple,  and  in  the  treasurer’s  house 
five  persons  have  only  a nali  of  boiled  rice  cooked.  Have  these  five 
persons  faith,  and  will  they  bestow  favor  on  me?”  Perceiving  that 
they  possessed  faith  and  that  they  would  bestow  favor  on  him,  he 
took  bowl  and  robe  and  went  and  showed  himself  standing  before 
the  door  of  the  house  of  the  great  treasurer. 

When  the  treasurer  saw  the  Private  Buddha,  he  rejoiced  at  heart, 
for  he  thought  to  himself,  “It  is  because  I gave  no  alms  in  times  past 
that  I have  experienced  so  dreadful  a famine.  This  portion  of  boiled 
rice  may  keep  me  for  one  day,  but  if  I give  it  to  this  Private  Buddha 
it  will  avail  to  my  salvation  in  countless  millions  of  cycles  of  time.” 
With  this  thought  in  his  mind  he  removed  the  bow7l  of  rice,  approached 
the  Private  Buddha,  saluted  him  with  the  Five  Rests,  escorted  him 
into  the  house,  provided  him  with  a seat,  bathed  his  feet,  placed  them 
on  a golden  foot-rest,  and  then  took  the  vessel  of  rice  and  poured  the 
rice  into  the  bowl  of  the  Private  Buddha.  When  he  had  poured  half 
of  the  rice  into  the  bowl  of  the  Private  Buddha,  the  Private  Buddha 
covered  the  bowl  with  his  hand.  [369] 

Said  the  treasurer,  “Reverend  Sir,  w7e  five  persons  possessed  a 


134  Book  18,  Story  10.  Dhammapada  252  [N.3.369*- 

nali  of  rice  between  us,  and  of  the  boiled  rice  prepared  therefrom, 
this  is  one  portion,  and  it  is  impossible  to  divide  this  in  two.  I ask  you 
not  to  bestow  a blessing  upon  me  in  this  present  world;  I desire  to 
give  you  all  of  the  rice  without  reserve.”  With  these  words  he  gave 
him  all  of  the  rice,  making  the  following  Earnest  Wish  as  he  did  so, 
“Reverend  Sir,  in  the  various  places  where  I shall  be  reborn,  may  I 
never  again  behold  such  a famine  as  this.  Henceforth  may  I have 
the  means  to  give  seed-rice  to  all  the  inhabitants  of  the  Land  of  the 
Rose-apple.  May  I never  be  obliged  to  work  for  my  living.  Having 
caused  my  twelve  hundred  and  fifty  granaries  to  be  swept,  having 
bathed  my  head,  having  sat  down  at  the  doors  of  my  granaries,  at 
the  moment  when  I look  up,  may  a shower  of  ruddy  rice  fall  from 
heaven  and  fill  all  my  granaries.  In  the  various  places  where  I shall 
be  reborn,  may  this  very  woman  be  my  wife,  this  very  youth  my  son, 
this  very  girl  my  daughter-in-law,  and  this  very  man  my  slave.” 

The  treasurer’s  wife  thought  to  herself,  “It  is  out  of  the  question 
for  me  to  eat,  so  long  as  my  husband  is  oppressed  with  hunger.”  So 
she  gave  her  own  portion  to  the  Private  Buddha,  making  the  follow- 
ing Earnest  Wish,  “Reverend  Sir,  in  the  various  places  where  I shall 
be  reborn,  may  I never  again  behold  such  a famine  as  this.  May  I 
have  the  power,  by  setting  before  me  a pint-pot  of  boiled  rice,  to  give 
to  all  the  inhabitants  of  the  Land  of  the  Rose-apple;  and  no  matter 
how  much  I give,  so  long  as  I do  not  get  up,  may  the  pot  be  replenished 
with  just  as  much  boiled  rice  as  has  been  taken  out.  May  this  very 
man  be  my  husband,  this  very  youth  my  son,  this  very  girl  my  daugh- 
ter-in-law, and  this  very  man  my  slave.” 

The  treasurer’s  son  also  gave  his  own  portion  of  boiled  rice  to  the 
Private  Buddha,  making  the  following  Earnest  Wish,  “May  I never 
again  behold  such  a famine  as  this.  May  I have  the  power  with  a 
single  purse  of  a thousand  pieces  of  money  to  give  money  to  all  the 
inhabitants  of  the  Land  of  the  Rose-apple;  and  no  matter  how  much 
I give,  yet  may  this  purse  remain  full.  May  this  very  woman  and 
this  very  man  be  my  mother  and  my  father,  this  very  woman  be 
my  wdfe,  and  this  very  man  be  my  slave.” 

The  treasurer’s  daughter-in-law  also  gave  her  own  portion  of  boiled 
rice  to  the  Private  Buddha,  making  the  following  Earnest  Wish, 
“May  I never  again  behold  such  a famine.  May  I have  the  power, 
by  setting  a basket  of  grain  before  me,  to  give  seed-rice  to  all  the 
inhabitants  of  the  Land  of  the  Rose-apple;  and  no  matter  how  much 
I give,  yet  may  the  grain  in  the  basket  remain  undiminished.  In 


-N.3.372i  ] 


Treasurer  Ram 


135 


the  various  places  where  I shall  be  reborn,  may  this  very  woman  and 
this  very  man  be  my  mother-in-law  and  my  father-in-law,  this  very 
man  be  my  husband,  and  this  very  man  be  my  slave.” 

The  slave  also  gave  his  own  portion  of  boiled  rice  to  the  Private 
Buddha,  making  the  following  Earnest  Wish,  “May  I never  again 
behold  such  a famine.  When  I plow,  may  three  furrows  run  on  this 
side  of  me,  three  furrows  on  that  side,  and  one  in  the  midst,  seven 
furrows  in  all,  each  an  ammana  wide.”  Although  the  slave  could  have 
had  the  post  of  commander-in-chief  on  that  day  by  wishing  for  it, 
[371]  yet  by  reason  of  his  affection  for  his  mistress  and  his  master, 
he  made  the  following  Earnest  Wish,  “May  this  very  woman  and 
this  very  man  be  my  mistress  and  my  master.” 

As  each  of  these  five  persons  concluded  what  he  had  to  say,  the 
Private  Buddha  said,  “So  be  it,”  and  pronounced  the  words  of  thanks- 
giving in  the  form  of  the  Stanzas  proper  to  a Private  Buddha.  Then, 
thinking  to  himself,  “It  is  my  duty  to  satisfy  the  longing  of  these 
living  beings,”  he  commanded,  “May  these  living  beings  behold  me 
until  I reach  Mount  Gandhamadana.”  Straightway  he  soared  away 
through  the  air,  and  they  all  stood  and  watched  him.  Having  reached 
Mount  Gandhamadana,  he  divided  the  boiled  rice  among  five  hundred 
Private  Buddhas.  By  virtue  of  his  supernatural  power  the  boiled 
rice  sufficed  for  all.  The  five  persons  still  stood  and  watched. 

When  midday  was  past,  the  treasurer’s  wife  washed  the  pot  in 
which  she  had  boiled  the  rice,  placed  the  cover  on  it,  and  put  it  away. 
The  treasurer,  worn  out  with  hunger,  lay  down  and  fell  asleep.  When 
it  was  evening,  he  awoke  and  said  to  his  wife,  “Dear  wife,  I am  very 
hungry;  are  there  no  lumps  of  burnt  rice  sticking  to  the  bottom  of  the 
pot  ? ” Now  his  wife  remembered  very  well  that  she  had  washed  the 
pot  and  put  it  away,  and  knew  that  no  rice  remained.  But  for  all 
that,  she  did  not  say,  “There  is  none.”  On  the  contrary,  she  said, 
“I  will  uncover  the  pot  and  look  and  tell  you.”  So  saying,  she  rose 
from  her  seat,  went  to  the  closet  where  the  pots  were  kept  and  removed 
the  cover  from  the  pot.  Instantly  the  pot  was  filled  with  boiled  rice 
possessing  the  fragrance  of  jasmine-buds;  moreover  the  rice  over- 
flowed from  the  pot  and  thrust  open  the  cover. 

As  soon  as  the  treasurer’s  wife  saw  what  had  happened,  her  body 
was  suffused  with  joy.  Said  she  to  her  husband,  “Rise,  husband; 
I did  indeed  wash  the  pot  and  place  the  cover  on  it  and  put  it  away; 
but  here  it  is  filled  with  boiled  rice  possessing  the  fragrance  of  jasmine- 
buds.  [372]  It  is  worth  while  to  do  good  deeds;  it  is  worth  while 


136 


Booh  18,  Story  10.  Dhammapada  252  [N.3.3722- 

to  give  alms.  Rise,  husband,  and  eat.”  So  saying,  she  gave  boiled 
rice  to  both  father  and  son.  When  they  had  risen  from  their  seats, 
she  sat  down  and  ate  with  her  daughter-in-law.  After  that  she  gave 
boiled  rice  also  to  the  slave  Punna. 

But  in  spite  of  the  fact  that  rice  was  taken  out  of  the  boiler  again 
and  again,  there  was  no  diminution  in  the  quantity  of  rice  therein 
contained;  as  soon  as  one  spoonful  was  taken  out  another  spoonful 
appeared.  On  that  day  also  the  granaries  and  other  receptacles  were 
filled  once  more  precisely  as  before.  Thereupon  the  treasurer  caused 
the  following  proclamation  to  be  made  throughout  the  city,  “Rice 
has  appeared  in  the  treasurer’s  house;  let  all  those  who  require  seed- 
rice  come  and  take  it.”  Thereupon  men  came  to  the  treasurer’s 
house  and  received  seed-rice,  all  the  inhabitants  of  the  Land  of  the 
Rose-apple  obtaining  seed-rice  at  his  hands. 

The  treasurer  passed  from  that  state  of  existence,  and  after  passing 
through  the  round  of  birth  and  rebirth  in  the  Worlds  of  the  Gods 
and  the  world  of  men,  was  reborn  in  the  dispensation  of  the  present 
Buddha  in  the  city  Bhaddiya  in  the  family  of  the  treasurer.  His  wife 
was  also  reborn  in  a family  possessed  of  great  wealth,  and  when  she 
arrived  at  marriageable  age,  was  married  once  more  to  the  treasurer. 
By  reason  of  his  former  deed  of  merit,  the  rams  described  above 
came  into  existence  in  the  yard  back  of  his  house.  His  son  was  his 
former  son,  his  daughter-in-law  his  former  daughter-in-law,  and  his 
slave  his  former  slave. 

10  e.  Treasurer  Ram  and  his  family  exhibit  their  magical  power 

One  day  the  treasurer  decided  to  test  the  power  of  his  merit. 
Accordingly  he  caused  his  twelve  hundred  and  fifty  granaries  to  be 
swept  clean,  bathed  his  head,  and  sat  down  at  the  door  of  each  of  his 
granaries  and  looked  up.  Thereupon  all  of  his  granaries  became  filled 
with  dusky  rice  of  the  kind  before  described.  [373]  Desiring  to  test  the 
merit  of  the  rest  of  his  household  also,  he  said  to  his  wife  and  his  son 
and  his  daughter-in-law  and  his  slave,  “You  also  test  the  power  of 
your  own  merit.”  So  his  wife  adorned  herself  with  all  her  adorn- 
ments, and  before  the  very  eyes  of  the  multitude,  measured  out  a 
pint-pot  of  rice,  boiled  the  rice,  and  sitting  down  at  the  gate  in  a 
seat  made  ready  for  her,  took  a golden  spoon  and  proclaimed,  “Let 
those  approach  who  have  need  of  boiled  rice.”  And  she  filled  all  the 
vessels  presented  to  her,  giving  to  all  who  came.  All  day  long  she 


-N.3.374ie] 


Treasurer  Ram 


137 


gave  rice  away,  but  every  time  she  removed  a spoonful  of  rice,  an 
equal  amount  was  restored. 

(It  appears  that  in  previous  states  of  existence  she  had  entertained 
the  Congregation  of  Monks  of  previous  Buddhas;  also  that  on  such 
occasions  she  had  taken  her  pint-pot  of  rice  with  her  left  hand  and 
her  spoon  with  her  right,  and  in  just  the  same  way  had  filled  the  bowls 
of  the  monks  and  given  alms  of  boiled  rice.  As  a result  of  this,  the 
sign  of  the  lotus  was  impressed  upon  her  left  hand,  filling  the  palm 
thereof,  and  the  sign  of  the  moon  was  impressed  upon  her  right  hand, 
filling  the  palm.  Moreover  she  had  taken  her  straining-cup  and  fil- 
tered water  for  the  Congregation  of  Monks  and  had  walked  back  and 
forth,  giving  water  to  the  monks;  therefore  the  sign  of  the  moon  was 
impressed  upon  her  right  foot,  filling  the  sole  thereof,  and  the  sign  of 
the  lotus  was  impressed  upon  her  left,  filling  the  sole  thereof.  For 
this  reason  they  gave  her  the  name  Candapaduma,  or  Moon-Lotus.) 

His  son  likewise  bathed  his  head,  took  a purse  containing  a thousand 
pieces  of  money,  [374]  and  proclaimed,  “Let  those  approach  who  have 
need  of  money.”  And  he  filled  all  the  vessels  that  were  offered  to 
him,  giving  to  all  who  came.  But  all  the  time  a thousand  pieces  of 
money  remained  in  his  purse.  Likewise  his  daughter-in-law  adorned 
herself  with  all  her  adornments,  took  a basket  of  rice-paddy,  seated 
herself  in  the  open  courtyard,  and  proclaimed,  “Let  those  approach  who 
have  need  of  seed-rice.”  And  she  filled  all  the  vessels  that  were  offered 
to  her,  giving  to  all  who  came.  The  basket  remained  filled  as  before. 

His  slave  likewise  adorned  himself  with  all  his  adornments,  yoked 
his  oxen  with  golden  yokes  and  golden  straps,  took  a golden  goad- 
stick,  made  marks  of  the  spread  hand  with  scented  ointment  on  his 
oxen,  and  fastened  golden  flower-cups  to  their  horns.  Having  so  done, 
he  drove  them  to  the  field  and  began  to  plow.  At  once  seven  fur- 
rows were  opened,  three  on  one  side,  three  on  the  other  side,  and  one 
in  the  middle.  Thus  did  the  inhabitants  of  the  Land  of  the  Rose- 
apple  obtain  from  the  house  of  the  householder  boiled  rice  and  seed- 
rice  and  gold  both  unwrought  and  wrought,  each  receiving  as  much 
as  he  had  need  of. 

10  f.  Frame-Story  concluded : Treasurer  Ram  goes  forth  to 
meet  the  Buddha 

When  the  treasurer  of  magical  power  so  great  heard  that  the 
Teacher  had  come,  he  resolved  to  go  forth  to  meet  the  Teacher  and 


138  Book  18,  Story  11.  Dhammapada  25^-255  [N. 3. 37416- 


departed  from  his  house.  On  the  way  he  met  a number  of  heretics 
who  said  to  him,  “Householder,  how  comes  it  that  you,  who  believe 
in  the  Activity  of  Souls,  go  to  the  hermit  Gotama,  who  does  not?” 
Thus  did  the  heretics  seek  to  dissuade  him  from  his  purpose.  But 
instead  of  paying  any  attention  to  them,  he  went  and  saluted  the 
Teacher  [375]  and  seated  himself  respectfully  on  one  side.  There- 
upon the  Teacher  preached  the  Law  to  him  in  orderly  sequence.  At 
the  conclusion  of  the  Teacher’s  discourse  the  treasurer  attained  the 
Fruit  of  Conversion.  He  then  informed  the  Teacher  of  the  attempt 
of  the  heretics  to  turn  him  back  by  uttering  dispraise  of  the  Teacher. 
Said  the  Teacher,  “Householder,  as  for  these  beings,  they  do  not  see 
their  own  fault,  great  though  it  be.  Though  the  faults  of  others  exist 
not,  they  talk  of  them  as  though  they  did  exist.  It  is  as  though  they 
were  winnowing  chaff.”  So  saying,  he  pronounced  the  following 
Stanza, 

252.  Easy  to  see  are  the  flaws  of  another,  but  hard  to  see  are  one’s  own. 

For  a man  winnows  the  defects  of  others  like  chaff, 

But  covers  his  own,  even  as  a dishonest  gambler  covers  a losing  throw. 


XVIII.  11.  THE  FAULT-FINDING  MONK1 

If  a man  look  to  find  flaws  in  another.  This  religious  instruction 
was  given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  an  Elder  named  Fault-finder,  UjjhanasannI.  [376] 

The  story  goes  that  this  Elder  used  to  go  about  finding  fault  with 
the  monks,  saying,  “Thus  does  this  monk  put  on  his  undergarment, 
thus  does  he  put  on  his  upper  garment.”  The  monks  reported  the 
matter  to  the  Teacher,  saying,  “Reverend  Sir,  Elder  So-and-so  is 
doing  thus  and  so.”  The  Teacher  replied,  “Monks,  he  who  attends 
strictly  to  whatever  comes  under  the  head  of  duty  and  admonishes 
others  to  do  likewise,  the  same  is  not  a faultfinder.  But  he  who  is 
minded  to  find  fault,  who  seeks  to  find  flaws  in  others,  and  who  goes 
about  talking  accordingly,  such  a man  will  never  attain  a single  one 
of  the  Specific  Attainments  such  as  Trance;  only  the  Impurities  in- 
crease within  him.”  So  saying,  he  pronounced  the  following  Stanza, 

253.  If  a man  look  to  find  flaws  in  another,  if  he  be  minded  ever  to  find  fault, 

The  Impurities  increase  within  him;  such  a man  is  far  from  Destruction  of  the 
Impurities. 


1 Text:  N iii.  376-377. 


-N.3. 378is] 


Is  there  a path  through  the  air? 


139 


XVIII.  12.  IS  THERE  A PATH  THROUGH  THE  AIR? 1 

There  is  no  path  through  the  air.  This  religious  instruction  was 
given  by  the  Teacher  with  reference  to  the  Wanderer  Subhadda.  It 
was  while  the  Teacher  was  lying  on  the  Bed  of  the  Great  Decease 
in  the  Sal-forest  of  the  Mallas  at  Upavattana  in  the  city  of  Kusi- 
nara.  [377] 

The  story  goes  that  in  times  long  past,  when  Subhadda’s  younger 
brother  gave  alms  nine  times  of  the  first-fruits  of  a certain  crop, 
Subhadda  himself  had  no  desire  to  give  alms  and  refused,  but  in  the 
end  did  give  alms.  As  the  result  of  this,  he  failed  to  see  the  Teacher 
both  in  the  First  Period  of  Enlightenment  and  in  the  Second.  In 
the  Last  Period  of  Enlightenment,  however,  when  the  Teacher  was 
come  to  the  time  of  the  Great  Decease,  he  thought  to  himself,  “ I 
have  entertained  doubts  on  three  points  and  have  asked  the  old  monks 
to  resolve  my  doubts  for  me.  But  because  I have  looked  upon  the 
monk  Gotama  as  a novice,  I have  never  asked  him.  [378]  Now, 
however,  the  time  of  his  Great  Decease  is  come,  and  if  I do  not  ask 
him  now,  I may  be  sorry  hereafter.”  Accordingly  he  approached 
the  Teacher. 

Elder  Ananda  sought  to  prevent  him.  But  the  Teacher  gave 
him  leave  to  approach,  saying  to  the  Elder,  “Ananda,  do  not  keep 
Subhadda  away;  let  him  ask  me  his  question.”  Therefore  Subhadda 
entered  within  the  curtain,  seated  himself  at  the  foot  of  the  bed,  and 
asked  the  Teacher  the  following  questions,  “Sir  monk,  is  there  such 
a thing  as  a path  through  the  air?  Can  one  be  called  a monk  who 
is  an  outsider?  Are  the  Aggregates  eternal  ? ” Thereupon  the  Teacher 
informed  him  that  these  things  have  no  real  existence,  expounding 
the  Law  in  the  following  Stanzas, 

254.  There  is  no  path  through  the  air;  no  outsider  is  a monk; 

Mankind  delights  in  the  Hindrances;  the  Tathagatas  are  free  from  the  Hin- 
drances. 

255.  There  is  no  path  through  the  air;  no  outsider  is  a monk; 

The  Aggregates  are  not  eternal;  there  is  no  variableness  in  the  Buddhas. 

1 This  story  is  derived  from  Digha,  ii.  148-153.  Here,  as  elsewhere,  the  redactor 
makes  such  alterations  in  the  story  as  serve  his  purpose.  Text:  N iii.  377-379. 


BOOK  XIX.  THE  RIGHTEOUS,  DHAMMATTHA 

VAGGA 


XIX.  1.  THE  UNJUST  JUDGES  1 

Not  therefore  is  a man  called  a justice.  This  religious  instruction 
was  given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  the  ministers  of  justice.  [380] 

For  on  a certain  day  the  monks  made  their  rounds  for  alms  in  a 
settlement  at  the  north  gate  of  Savatthi,  and  returning  from  their 
pilgrimage  to  the  monastery,  passed  through  the  center  of  the 
city.  At  that  moment  a cloud  came  up,  and  the  rain  began  to  fall. 
Entering  a hall  of  justice  opposite,  they  saw  lords  of  justice  taking 
bribes  and  depriving  lawful  owners  of  their  property.  Seeing  this, 
they  thought,  “Ah,  these  men  are  unrighteous!  Until  now  we  supposed 
they  rendered  righteous  judgments.”  When  the  rain  was  over,  they 
went  to  the  monastery,  saluted  the  Teacher,  and  sitting  respectfully 
on  one  side,  informed  him  of  the  incident.  Said  the  Teacher,  “Monks, 
they  that  yield  to  evil  desires  and  decide  a cause  by  violence,  are  not 
properly  called  justices;  [381]  they  only  that  penetrate  within  a wrong 
and  without  violence  render  judgment  according  to  the  wrong  com- 
mitted, are  properly  called  justices.”  So  saying,  he  pronounced  the 
following  Stanzas, 

256.  Not  therefore  is  a man  called  a justice  because  he  decides  a cause  arbitrarily; 

Nay  rather  is  it  he  that  inquires  into  both  right  and  wrong,  he  that  is  wise. 

257.  He  that  leads  others  without  violence,  justly  and  righteously, 

He  that  is  protected  of  the  Law,  he  that  is  intelligent,  he  alone  is  properly  called 
a justice. 


XIX.  2.  THE  BAND  OF  SIX 2 

Not  therefore  is  a man  called  wise  for  his  much  speaking.  This 
religious  instruction  was  given  by  the  Teacher  while  he  was  in  resi- 
dence at  Jetavana  with  reference  to  the  monks  of  the  Band  of  Six.  [382] 


1 Text:  N iii.  380-382. 


2 Text:  N iii.  382-384. 


-N. 3.385i  ] 


The  Band  of  Six 


141 


The  story  goes  that  the  monks  of  the  Band  of  Six  used  to  go  about 
from  monastery  to  monastery  and  from  village  to  village,  creating 
disorder  in  the  refectories.  [383]  One  day  some  young  monks  and 
novices,  after  eating  breakfast  in  the  village,  came  to  the  monastery. 
The  monks  asked  them,  “Brethren,  how  did  you  like  the  refectory  ?” 
The  visitors  replied,  “Brethren,  do  not  ask  us.  The  monks  of  the 
Band  of  Six  say  to  themselves,  ‘We  alone  are  intelligent,  we  alone 
are  wise.  We  will  smite  these  monks  and  pour  sweepings  on  their 
heads  and  thus  drive  them  out.’  So  saying,  they  grab  us  from  be- 
hind and  pour  sweepings  on  our  heads;  thus  have  they  thrown  the 
refectory  into  disorder.”  The  monks  went  to  the  Teacher  and  reported 
the  matter  to  him.  Said  the  Teacher,  “Monks,  I do  not  call  him 
a wise  man  who  speaks  much  and  annoys  others.  Him  alone  I call 
a wise  man  who  is  patient  and  free  from  hatred  and  free  from  fear.” 
So  saying,  he  pronounced  the  following  Stanza, 

258.  Not  therefore  k a man  called  wise  for  his  much  speaking; 

He  that  is  patient,  free  from  hatred,  free  from  fear,  he  alone  is  called  wise. 


XIX.  3.  NOT  THEREFORE  IS  A MAN  PRAISED  FOR 
HIS  MUCH  SPEAKING1 

Not  therefore  is  a man  versed  in  the  Law.  This  religious  instruction 
was  given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  Elder  One-verse,  Ekuddana,  an  Arahat.  [384] 

The  story  goes  that  Elder  Ekuddana  dwelt  quite  alone  in  a certain 
forest-grove  and  that  he  knew  but  this  one  Solemn  Utterance: 

To  the  monk  of  lofty  thoughts,  heedful,  training  himself  in  the  ways  of  silence, 
To  such  a monk,  tranquil  and  ever  mindful,  sorrows  come  not. 

On  Fast-days  Elder  Ekuddana  himself  alone  sounded  the  call  to 
attend  the  preaching  of  the  Law  and  uttered  this  Stanza,  whereupon 
the  deities  shouted  applause  with  a noise  like  that  of  the  earth  splitting 
open.  Now  it  so  happened  that  on  a certain  Fast-day  two  monks 
versed  in  the  Tipitaka  came  to  his  place  of  abode,  attended  by  a 
retinue  of  five  hundred  monks  each.  When  he  saw  them,  his  heart 
was  filled  with  joy,  and  he  said  to  them,  “You  have  done  well  to  come 
here;  to-day  [385]  we  will  listen  to  the  Law.”  “But,  brother,  there 

1 Parallels:  Udana,  iv.  7:  43;  Thera-Gatha  Commentary,  lxviii.  Text:  N iii.  384- 

386. 


142  Book  19,  Story  If.  Dhammapada  260-261  [N.  3. 3852- 


are  no  persons  here  to  listen  to  the  Law.”  “Yes,  there  are,  Reverend 
Sirs;  on  a day  when  the  Law  is  expounded,  this  forest-grove  is  filled 
with  the  noise  of  the  shouts  of  applause  of  the  deities.” 

One  of  the  Elders  recited  the  Law  and  the  other  expounded  the 
Law,  but  not  even  a single  deity  gave  applause.  Said  the  Elders, 
“Brother,  you  said  to  us,  ‘On  a day  when  the  Law  is  expounded,  the 
deities  in  this  forest-grove  give  applause  with  a loud  noise;’  what  does 
this  mean?”  “Brethren,  on  other  days  there  has  been  just  such  a 
noise;  I do  not  know  what  is  the  matter  to-day.”  “Well  then, 
brother,  you  just  preach  the  Law.”  Elder  Ekuddana  took  the  fan, 
and  sitting  in  his  seat,  pronounced  that  one  Stanza.  The  deities 
shouted  applause  with  a loud  noise. 

Now  the  twice  five  hundred  attending  monks  were  highly  offended 
at  the  deities  and  said,  “The  deities  in  this  forest-grove  show  respect 
of  persons  in  giving  applause.  Though  monks  versed  in  the  Tipitaka 
uttered  so  much  of  the  Law,  they  gave  not  so  much  as  a world  of 
approval;  but  just  because  a certain  old  Elder  recited  a single  Stanza, 
they  shouted  applause  with  a loud  noise.”  And  going  to  the  monastery, 
they  reported  the  incident  to  the  Teacher.  [386]  Said  the  Teacher, 
“Monks,  I call  not  him  versed  in  the  Law  who  knows  or  utters  much 
of  the  Law;  but  whosoever  masters  even  a single  Stanza  and  clearly 
understands  the  Truths,  such  a man  is  verily  and  indeed  versed  in  the 
Law.”  So  saying,  he  pronounced  the  following  Stanza, 

259.  Not  therefore  is  a man  versed  in  the  Law  for  his  much  speaking. 

But  he  that  hears  ever  so  little,  and  evidences  his  perception  of  the  Law  by  his 
acts. 

He  is  indeed  versed  in  the  Law,  for  he  fails  not  to  heed  the  Law. 


XIX.  4.  CAN  A YOUNG  MONK  BE  AN  “ELDER”?1 

Not  therefore  is  a man  a?i  Elder.  This  religious  instruction  was 
given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  Elder  Lakuntaka  Bhaddiya.  [387] 

For  on  a certain  day  this  Elder  went  to  wait  upon  the  Teacher. 
As  he  departed,  Thirty  forest  monks  saw  him.  The  monks  went  to 
the  Teacher,  saluted  him,  and  sat  down  respectfully  on  one  side.  The 
Teacher,  perceiving  that  they  were  ripe  for  Arahatship,  asked  them 


1 Text:  N iii.  387-388. 


-N.3.389io] 


Can  a young  monk  be  an  “Elder"? 


143 


this  question,  “Did  you  see  a certain  Elder  leave  this  place?”  “No, 
Reverend  Sir,  we  did  not.”  “You  did  not?”  “We  saw  a certain 
novice,  Reverend  Sir.”  “Monks,  he  was  no  novice;  he  was  an  Elder.” 
“He  was  exceedingly  young,  Reverend  Sir.”  “Monks,  I do  not  call 
a man  an  Elder  merely  because  he  is  old,  because  he  sits  in  the  seat 
of  an  Elder;  but  he  who  comprehends  the  Truths  and  is  ever  kind 
to  others,  he  is  an  Elder  indeed.”  So  saying,  he  pronounced  the 
following  Stanzas, 

260.  Not  therefore  is  a man  an  Elder  because  his  head  is  gray; 

Though  he  be  ripe  in  years,  yet  he  is  called  ‘ Old-in-vain. 

261.  That  man  in  whom  dwell  truth,  righteousness,  non-injury,  temperance,  and  self- 

control, 

He  that  has  rid  himself  of  his  faults  and  is  steadfast,  that  man  is  truly  called 
an  Elder. 


XIX.  5.  WHAT  IS  AN  ACCOMPLISHED  GENTLEMAN? 1 

Not  through  eloquence.  This  religious  instruction  was  given  by 
the  Teacher  while  he  was  in  residence  at  Jetavana  wTith  reference  to 
a company  of  monks.  [388] 

For  once  upon  a time  certain  Elders  saw  some  young  monks  and 
novices  dyeing  robes  and  performing  the  other  duties  for  their  pre- 
ceptors. Thereupon  they  said  to  themselves,  “We  ourselves  are 
clever  at  putting  words  together,  but  for  all  that,  receive  no  such 
attentions.  Suppose  [389]  now  we  were  to  approach  the  Teacher  and 
say  to  him,  ‘Reverend  Sir,  when  it  comes  to  the  letter  of  the  Sacred 
Word,  we  too  are  expert;  give  orders  to  the  young  monks  and  novices 
as  follows,  “Even  though  you  have  learned  the  Law  from  others,  do 
not  rehearse  it  until  you  have  improved  your  acquaintance  with  it 
under  these  Elders.’”  Thus  will  our  gain  and  honor  increase.” 

Accordingly  they  approached  the  Teacher  and  said  to  him  what 
they  had  agreed  upon.  The  Teacher  listened  to  what  they  had  to 
say  and  became  aware  of  the  following,  “In  this  Religion,  according 
to  tradition,  it  is  entirely  proper  to  say  just  this.  However,  these 
Elders  seek  only  their  own  gain.”  So  he  said  to  them,  “I  do  not  con- 
sider you  ‘accomplished’  merely  because  of  your  ability  to  talk. 
But  that  man  in  whom  envy  and  other  evil  qualities  have  been  up- 


1 Text:  N iii.  388-390. 


144  Book  19,  Story  6.  Dhammapada  266-267  [N.3.389io- 

rooted  by  the  Path  of  Arahatship,  he  alone  is  truly  accomplished.” 
So  saying,  he  pronounced  the  following  Stanzas, 

262.  Not  through  eloquence  or  beauty  of  complexion 

Is  a man  accomplished,  if  at  the  same  time  he  be  envious,  niggardly,  deceitful. 

263.  But  he  that  has  cut  off  and  uprooted  and  removed  all  these  faults, 

He  that  has  rid  himself  of  hatred,  he  that  is  intelligent,  such  a man  is  rightly 
called  accomplished. 


XIX.  6.  IT  IS  NOT  TONSURE  THAT  MAKES  THE 

MONK1 

No  tonsure  can  make  a monk.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference 
to  Hatthaka.  [390] 

The  story  goes  that  whenever  Hatthaka  was  defeated  in  an  argu- 
ment, he  would  say,  “Pray  come  to  such  and  such  a place  at  such 
and  such  a time,  and  we  will  resume  the  discussion.”  He  would  then 
precede  his  opponent  to  the  appointed  place  and  say,  “See!  the 
heretics  are  so  afraid  of  me  that  they  dare  not  meet  me;  this  is  a 
confession  of  defeat  on  their  part.”  This  and  much  else  of  the  same 
sort  he  would  say.  These  were  the  tactics  he  invariably  employed 
with  one  opponent  after  another,  whenever  he  met  defeat.  The 
Teacher,  hearing  that  Hatthaka  was  doing  thus  and  so,  sent  for 
him  [391]  and  asked  him,  “Hatthaka,  is  the  report  true  that  you  are 
doing  thus  and  so?”  “It  is  true,”  replied  Hatthaka.  Then  said  the 
Teacher,  “Why  do  you  do  so?  A man  who  utters  such  falsehoods  has 
no  right  to  the  name  of  monk  merely  because  he  goes  about  with  his 
head  tonsured.  But  he  that  conquers  sins  both  small  and  great,  is  a 
monk  indeed.”  So  saying,  he  pronounced  the  following  Stanzas, 

264.  No  tonsure  can  make  a monk  of  a man  who  is  undisciplined,  who  speaks  falsehood; 
If  a man  be  affected  with  desire  and  cupidity,  how  can  he  be  a monk? 

265.  But  he  that  overcomes  sins  both  small  and  great,  wholly  and  entirely. 

He  is  rightly  called,  from  victory  over  sins,  a monk. 


1 Text:  N iii.  390-391. 


-N. 3.394e  ] 


What  is  it  that  makes  the  monk? 


145 


XIX.  7.  WHAT  IS  IT  THAT  MAKES  THE  MONK?1 

Not  therefore  is  a man  a monk.  This  religious  instruction  was 
given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  a certain  Brahman.  [392] 

The  story  goes  that  this  Brahman  retired  from  the  world  and 
became  a monk  of  an  heretical  order.  As  he  went  about  on  his  rounds 
for  alms,  he  thought  to  himself,  “The  monk  Gotama  addresses  as 
“monks”  his  own  disciples  who  go  about  on  rounds  for  alms;  he 
ought  to  address  me  also  as  a monk.”  Accordingly  he  approached 
the  Teacher  and  said  to  him,  “Sir  Gotama,  I also  support  life  by 
going  about  on  rounds  for  alms;  address  me  also  as  a monk.”  But 
the  Teacher  said  to  him,  “Brahman,  I do  not  call  a man  a monk 
merely  because  he  receives  alms.  For  a man  who  adopts  and  practices 
all  the  forms  is  not  therefore  a monk.  But  he  that  weighs  well  all 
the  Aggregates  of  Being  and  acts  accordingly,  he  is  a monk  indeed.” 
So  saying,  he  pronounced  the  following  Stanzas, 

266.  Not  therefore  is  a man  a monk  because  he  receives  alms  from  others. 

He  that  adopts  the  religion,  forms  and  all,  is  not  on  that  account  a monk. 

267.  Whoever  in  this  world  casts  out  both  merit  and  demerit,  lives  a life  of  chastity. 

Walks  wisely  through  the  world,  he  is  a monk  indeed. 


XIX.  8.  IT  IS  NOT  SILENCE  THAT  MAKES  THE  SAGE2 

Not  because  of  silence.  This  religious  instruction  was  given  by 
the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to 
the  heretics. 

The  story  goes  that  whenever  the  heretics  took  a meal  in  a given 
place,  [394]  they  would  say  to  their  hosts,  “May  tranquillity  be  your 
portion,  may  happiness  be  your  portion,  may  your  years  increase. 
In  such  and  such  a place  there  is  mud,  in  such  and  such  a place  there 
are  thorns;  to  such  a place  you  should  not  go.”  After  this  manner 
would  they  express  their  thanks  and  good  wishes,  and  only  after 
having  so  done,  would  they  depart.  But  in  the  First  Period  of  En- 
lightenment, before  the  saying  of  thanksgivings  had  been  enjoined, 
the  monks  would  depart  from  the  refectory  with  never  a word  of 


1 Text:  N iii.  392-393. 


2 Text:  N iii.  393-396. 


146 


Book  19,  Story  9.  Dhammapada  270  [N.3. 3946- 


thanksgiving  to  their  hosts.  At  this  the  people  were  offended  and  said, 
“We  hear  words  of  thanksgiving  and  good  wishes  from  the  heretics, 
but  the  reverend  monks  depart  in  utter  silence.”  The  monks  reported 
this  matter  to  the  Teacher. 

Said  the  Teacher,  “Monks,  henceforth  in  refectories  and  other 
such  places  render  thanks  according  to  your  good  pleasure  and  speak 
pleasantly  to  your  hosts  as  you  sit  beside  them.”  Thus  did  the 
Teacher  enjoin  upon  them  the  saying  of  thanksgivings,  and  they  did 
according  to  his  command.  When  the  people  heard  the  words  of 
thanksgiving,  they  put  forth  the  greater  efforts,  invited  the  monks 
to  take  meals  in  their  houses,  and  went  about  bestowing  abundant 
offerings  upon  them.  Then  were  the  heretics  offended  and  said, 
“We  are  sages  and  keep  silence,  but  the  disciples  of  the  monk  Gotama 
deliver  lengthy  discourses  in  refectories  and  other  such  places.” 
When  the  Teacher  heard  their  remarks,  he  said,  “Monks,  I do  not 
call  a man  a sage  merely  because  he  keeps  silence.  For  there  are 
some  men  who  say  nothing  because  of  ignorance,  others  because 
of  lack  of  confidence,  while  still  others  are  so  niggardly  that  they  seek 
to  prevent  others  from  learning  anything  of  importance  which  they 
themselves  know.  Therefore  I say  that  a man  is  not  called  a sage 
merely  because  he  keeps  silence;  rather  is  he  called  a sage  because 
of  suppression  of  evil.”  So  saying,  he  pronounced  the  following 
Stanzas, 

268.  Not  because  of  silence  is  a man  a sage,  if  he  be  foolish  and  ignorant. 

But  the  wise  man  who  takes  to  himself  truth,  even  as  one  grasps  a pair  of  scales, 

269.  And  rejects  those  things  that  are  evil,  such  a man  is  a sage,  and  for  this  reason 

is  a sage. 

He  that  understands  both  worlds  is  therefore  called  a sage. 


XIX.  9.  NOBLE  IS  AS  NOBLE  DOES 1 

Not  therefore  is  a man  Noble.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference 
to  a certain  fisherman  named  Noble,  Ariya.  [397] 

For  once  upon  a day  the  Teacher,  perceiving  that  this  fisherman 
was  ripe  for  Conversion,  after  making  his  alms-pilgrimage  in  a settle- 
ment near  the  north  gate  of  Savatthi,  set  out  thence  to  return,  accom- 
panied by  the  Congregation  of  Monks.  At  that  moment  this  fisher- 


1 Text:  N iii.  396-398. 


-N.3.3995] 


Noble  is  as  noble  does 


147 


man  was  engaged  in  catching  fish  with  hook  and  line.  But  when  he 
saw  the  Congregation  of  Monks  presided  over  by  the  Buddha,  he 
threw  away  his  fishing-pole  and  stood  still.  The  Teacher  halted  not 
far  from  him,  and  turning  about,  asked  Elder  Sariputta  and  the  other 
Elders  their  names,  saying,  “What  is  your  name?”  “What  is  your 
name  ? ” In  reply  the  Elders  told  him  their  respective  names,  saying, 
“I  am  Sariputta,”  “I  am  Moggallana.”  Thereupon  the  fisherman 
thought  to  himself,  “The  Teacher  asks  the  names  of  all  the  others; 
doubtless  he  will  also  ask  me  my  name.”  The  Teacher,  knowing 
his  wish,  asked  him,  “Lay  disciple,  what  is  your  name?”  “Reverend 
Sir,  my  name  is  Noble,”  replied  the  fisherman.  Then  said  the  Teacher, 
“Lay  disciple,  men  like  you  who  take  the  lives  of  living  beings  are 
not  to  be  called  Noble.  Nobles  are  rather  those  who  never  injure  the 
multitude.”  So  saying,  he  pronounced  the  following  Stanza, 

270.  Not  therefore  is  a man  Noble  because  he  injures  living  beings; 

A Noble  is  so  called  because  he  never  injures  living  beings. 


XIX.  10.  BE  NOT  PUFFED  UP 1 

Not  merely  because  of  religious  'practices.  This  religious  instruction 
was  given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  several  virtuous  monks.  [398] 

The  story  goes  that  some  of  these  monks  considered  thus  within 
themselves,  “We  have  acquired  virtue;  we  have  taken  upon  ourselves 
the  Pure  Practices;  we  are  exceedingly  learned;  we  dwell  in  places 
of  abode  that  are  solitary  and  remote;  we  have  developed  the  Super- 
natural Powers  by  Ecstatic  Meditation.  For  us  it  would  be  no  hard 
matter  to  attain  Arahatship;  indeed  we  can  attain  Arahatship  any 
day  we  wish.”  Likewise  those  of  the  monks  who  had  attained  the 
Fruit  of  the  Third  Path,  considered  thus  within  themselves,  “For  us 
it  would  be  no  hard  matter  now  to  attain  Arahatship.”  One  day  all 
of  them  [399]  approached  the  Teacher,  saluted  him,  and  seated 
themselves  respectfully  on  one  side. 

The  Teacher  asked  them,  “But,  monks,  have  you  brought  your 
religious  duties  to  consummation?”  The  monks  replied,  “Reverend 
Sir,  we  have  attained  such  and  such  degrees  of  sanctity.  Therefore, 
whenever  we  wish,  we  are  able  to  attain  Arahatship.  With  this 
thought  in  our  minds,  we  keep  residence.”  When  the  Teacher  heard 


1 Text:  N iii.  398-400. 


148  Booh  19,  Story  10.  Dhammapada  271-272  [N.  3.399s- 


their  reply,  he  said,  “Monks,  it  is  never  proper  for  a monk,  merely 
because  he  has  kept  the  precepts  whole  and  undefiled,  or  because  he 
has  attained  the  bliss  of  the  Third  Path,  to  think,  ‘But  little  suffering 
is  involved  in  our  present  existence.’  On  the  contrary,  not  until  he 
has  attained  Destruction  of  the  Depravities,  should  he  allow  himself 
to  think,  ‘I  have  attained  true  bliss.’”  So  saying,  he  pronounced 
the  following  Stanzas, 

271.  Not  merely  because  of  religious  practices,  nor  yet  because  of  much  learning. 
Neither  because  of  attainment  of  Tranquillity,  nor  because  of  living  solitary 

and  remote, 

272.  Win  I the  Bliss  of  Release,  incapable  of  attainment  by  worldlings. 

Monk,  rest  not  content  until  thou  hast  attained  Destruction  of  the  Depravities. 


BOOK  XX.  THE  PATH,  MAGGA  VAGGA 


XX.  1.  THE  EIGHTFOLD  PATH  IS  THE  BEST  OF 

PATHS  1 

The  Eightfold  Path  is  the  best  of  Paths.  This  religious  instruction 
was  given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  five  hundred  monks.  [401] 

The  story  goes  that  once  upon  a time  the  Teacher,  after  journeying 
through  the  country,  returned  to  Savatthi  and  seated  himself  in  the 
Hall  of  State.  When  he  had  taken  his  seat,  these  five  hundred  monks 
began  to  talk  about  the  paths  over  which  they  had  traveled,  saying, 
“The  path  to  such  and  such  a village  is  smooth;  to  such  and  such  a 
village,  rough;  to  such  and  such  a village,  covered  with  pebbles;  to 
such  and  such  a village,  without  a pebble.”  After  this  manner  did 
they  discuss  the  paths  over  which  they  had  traveled.  The  Teacher, 
perceiving  that  they  were  ripe  for  Arahatship,  went  to  the  Hall  of 
State,  and  seating  himself  in  the  seat  already  prepared  for  him, 
asked,  “Monks,  what  is  the  present  subject  of  discussion  as  you  sit 
here  together?”  When  they  told  him,  he  said,  “Monks,  this  is  a 
path  foreign  to  our  interests;  one  who  is  a monk  should  address 
himself  to  the  Noble  Path,  for  only  by  so  doing  can  he  obtain 
Release  from  all  Suffering.”  So  saying,  he  pronounced  the  following 
Stanzas,  [402] 

273.  The  Eightfold  Path  is  the  best  of  Paths;  the  Four  Sayings  are  the  best  of  Truths; 
Freedom  from  desire  is  the  best  of  states;  he  that  has  eyes  to  see  is  the  best  of 

men. 

274.  This  is  the  only  Path;  there  is  none  other  that  leads  to  Purity  of  Vision; 

Do  ye  enter  upon  this  Path;  so  shall  ye  confound  Mara. 

275.  Enter  ye  upon  this  Path,  and  ye  shall  make  an  end  of  suffering; 

This  is  the  Path  which  I preached  so  soon  as  I learned  to  remove  the  Arrow 
of  Lust. 

276.  It  is  you  who  must  put  forth  exertion;  the  Tathagatas  are  only  guides; 

By  meditation,  those  that  enter  upon  this  Path  win  release  from  the  bondage  of 
Mara. 


1 Text:  N iii.  401-404. 


150 


Book  20,  Story  3.  Dhammapada  278  [N.3.405i- 


XX.  2.  IMPERMANENCE  1 

“ Impermanent  are  all  existing  things .”  This  religious  instruction 
was  given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  five  hundred  monks.  [405] 

The  story  goes  that  these  five  hundred  monks,  who  had  received 
a Subject  of  Meditation  from  the  Teacher  and  who  had  striven  and 
struggled  with  might  and  main  in  the  forest  without  attaining  Arahat- 
ship,  returned  to  the  Teacher  for  the  purpose  of  obtaining  a Subject 
of  Meditation  better  suited  to  their  needs.  The  Teacher  inquired 
within  himself,  “What  will  be  the  most  profitable  Subject  of  Medita- 
tion for  these  monks?”  Then  he  considered  within  himself,  “In  the 
dispensation  of  the  Buddha  Kassapa  these  monks  devoted  them- 
selves for  twenty  thousand  years  to  meditation  on  the  Characteristic 
of  Impermanence;  therefore  the  Characteristic  of  Impermanence 
shall  be  the  subject  of  the  single  Stanza  which  I shall  pronounce.” 
And  he  said  to  them,  “Monks,  in  the  sphere  of  sensual  existence  and 
in  the  other  spheres  of  existence  all  the  Aggregates  of  Existence  are 
by  reason  of  unreality  impermanent.”  So  saying,  he  pronounced  the 
following  Stanza, 

277.  “Impermanent  are  all  existing  things.” 

With  wisdom  who  perceives  this  fact. 

Straightway  becomes  contemptuous  of  suffering. 

This  is  the  Way  of  Salvation. 


XX.  3.  SUFFERING2 

[The  story  relating  to  the  Second  Stanza  is  the  same.]  [406] 

On  this  occasion  the  Exalted  One,  knowing  that  these  monks  had 
devoted  themselves  to  meditation  on  the  Characteristic  of  Suffering, 
said  to  them,  “Monks,  all  the  Elements  of  Being  press  hard  upon  us, 
and  are  therefore  occasions  of  suffering.”  So  saying,  he  pronounced 
the  following  Stanzas, 

278.  “Involved  in  suffering  are  all  existing  things.” 

With  wisdom  who  perceives  this  fact, 

Straightway  becomes  contemptuous  of  suffering. 

This  is  the  Way  of  Salvation. 


1 Text:  N iii.  405-406. 


2 Text:  N iii.  406. 


-N. 3. 4086] 


Impermanence,  Suffering,  Unreality 


151 


XX.  4.  UNREALITY  1 

[So  also  goes  the  story  relating  to  the  Third  Stanza.] 

Only  on  this  occasion  the  Exalted  One,  knowing  that  in  a previous 
state  of  existence  these  monks  had  devoted  themselves  to  meditation 
on  the  Characteristic  of  Unreality,  said  to  them,  “Monks,  the  Ele- 
ments of  Being  are  not  self-determining,  and  are  therefore  unreal.” 
So  saying,  he  pronounced  the  following  Stanza,  [407] 

279.  “Unreal  are  all  existing  things.” 

With  wisdom  who  perceives  this  fact, 

Straightway  becomes  contemptuous  of  suffering. 

This  is  the  Way  of  Salvation. 


XX.  5.  DO  NOT  POSTPONE  UNTIL  TO-MORROW2 

He  that  rises  not  when  it  is  time  to  rise.  This  religious  instruction 
was  given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  Elder  Padhanakammika  Tissa. 

The  story  goes  that  five  hundred  youths  of  Savatthi  retired  from 
the  world,  became  monks  under  the  Teacher,  obtained  a Subject 
of  Meditation  from  the  Teacher,  and  withdrew  to  the  forest.  One  of 
them  fell  away  then  and  there,  but  the  rest  performed  their  medita- 
tions with  such  diligence  that  they  attained  Arahatship.  Thereupon 
they  returned  once  more  to  the  Teacher  to  inform  him  of  the  blessing 
they  had  received.  Now  as  they  were  going  their  rounds  for  alms  in 
a village  only  a league  from  Savatthi,  a certain  lay  disciple  saw  them, 
honored  them  with  offerings  of  rice-gruel,  boiled  rice,  and  other  kinds 
of  food,  and  after  listening  to  the  words  of  thanksgiving  which  they 
pronounced,  invited  them  to  be  his  guests  for  the  following  day. 

On  that  same  day  [408]  they  went  to  Savatthi,  put  away  their 
bowls  and  robes,  and  in  the  afternoon  approached  the  Teacher,  sa- 
luted him,  and  sat  down.  The  Teacher  expressed  great  pleasure  at 
seeing  them  and  exchanged  friendly  greetings  with  them.  Thereupon 
the  monk  who  had  been  their  fellow  and  had  there  fallen  away  thought 
to  himself,  “The  Teacher  lacks  sufficient  words  with  which  to  exchange 

1 Text:  N iff.  406-407. 

2 This  story  is  an  abbreviated  version  of  Jdtaka  71:  i.  316-319.  Text:  N iff. 
407-410. 


152 


Book  20,  Story  5.  Dhammapada  280  [N.  3. 4086- 


friendly  greetings  with  these  monks.  But  to  me,  since  I have  not 
attained  the  Paths  and  the  Fruits,  he  vouchsafes  never  a word.  I 
will  attain  Arahatship  this  very  day,  and  having  so  done,  will  approach 
the  Teacher  and  cause  him  to  speak  to  me.” 

The  monks  took  leave  of  the  Teacher,  saying,  “Reverend  Sir,  as 
we  were  on  our  way  hither,  we  were  invited  by  a certain  lay  disciple 
to  be  his  guests  on  the  morrow.  To-morrow,  early  in  the  morning, 
we  shall  go  thither.”  As  for  their  fellow-monk,  he  spent  the  entire 
night  walking  up  and  down.  Finally,  overcome  by  drowsiness,  he 
stumbled  against  a certain  stone  seat  at  the  end  of  the  cloister  and 
broke  his  thigh-bone,  whereupon  he  screamed  with  a loud  noise. 
His  fellow-monks,  recognizing  the  sound  of  his  voice,  ran  hither  and 
thither  in  great  confusion.  They  lighted  a light  and  rendered  him  such 
assistance  as  he  needed.  But  even  as  they  were  ministering  to  his 
needs,  the  sun  rose,  and  the  result  was  that  they  had  no  opportunity 
to  go  to  the  village. 

Said  the  Teacher  to  them,  “Monks,  did  you  not  go  to  the  village 
to  receive  the  promised  offerings?”  “No,  Reverend  Sir,”  replied  the 
monks,  and  told  him  of  the  incident.  Then  said  the  Teacher,  “Monks, 
[409]  this  is  not  the  first  time  he  has  prevented  you  from  receiving 
promised  offerings;  he  did  the  same  thing  also  in  a previous  state 
of  existence.”  Then,  in  compliance  with  a request  of  the  monks,  the 
Teacher  related  the  following  Story  of  the  Past:1 

Whoever  postpones  until  afterwards  the  doing  of  duties  that  should  be  done  before. 
Repents  afterwards,  like  the  man  who  broke  the  green  twigs  of  the  Varana-tree. 

Having  related  the  Jataka  in  detail,  the  Teacher  said,  “At  that 
time  these  monks  were  the  five  hundred  youths,  the  lazy  youth  was 
this  monk,  and  the  teacher  was  the  Tathagata.”  In  concluding  his 
lesson  the  Teacher  said,  “Monks,  whoever  does  not  rise  when  it  is 
time  to  rise,  whoever  is  weak  of  will  and  indolent,  such  a man  never 
develops  Trance  or  any  other  of  the  Specific  Attainments.”  So 
saying,  he  pronounced  the  following  Stanza, 

280.  He  that  rises  not  when  it  is  time  to  rise,  young,  strong,  given  over  to  laziness, 
Weak  of  will  and  thought,  indolent,  such  a lazy  man  finds  not  the  path  to  wisdom. 


1 Jataka  71:  i.  317-319. 


-N. 3. 41117] 


The  pig -ghost 


153 


XX.  6.  THE  PIG-GHOST 1 

One  should  be  guarded  in  word.  This  religious  instruction  was 
given  by  the  Teacher  while  he  was  in  residence  at  Veluvana  with 
reference  to  a pig-ghost.  [410] 

For  one  day  Elder  Moggallana  the  Great  was  descending  from 
Mount  Vulture  Peak  with  Elder  Lakkhana.  Reaching  a certain  spot, 
he  smiled.  Thereupon  Elder  Lakkhana  asked  him,  “Brother,  what 
is  the  cause  of  your  smile  ? ” Elder  Moggallana  the  Great  replied, 
“Brother,  it  is  not  the  proper  time  for  such  a question.  Wait  until 
we  are  in  the  presence  of  the  Teacher  and  then  ask  me.”  [411]  So 
saying,  Elder  Moggallana  the  Great,  accompanied  by  Elder  Lakkhana, 
made  an  alms-pilgrimage  in  Rajagaha.  And  returning  from  his 
alms-pilgrimage,  he  went  to  Veluvana,  saluted  the  Teacher,  and  sat 
down. 

Then  Elder  Lakkhana  asked  him  about  the  matter.  Elder  Mog- 
gallana the  Great  replied,  “Brother,  I saw  a certain  ghost.  He  was 
three-quarters  of  a league  in  size.  His  body  was  like  the  body  of 
a human  being.  But  his  head  was  like  the  head  of  a pig,  and  out  of 
his  mouth  grew  a tail,  and  out  of  the  tail  oozed  maggots.  Thought  I 
to  myself,  as  I looked  at  him,  ‘Verily  I never  saw  such  a looking 
creature  before.’  It  was  because  I saw  that  ghost  that  I smiled.” 

Said  the  Teacher,  “Monks,  they  that  are  my  disciples  have  indeed 
eyes  to  see.  I also  saw  this  creature  as  I sat  on  the  Throne  of  Enlighten- 
ment. But  I thought  to  myself,  * Should  men  not  believe  me,  it  would 
be  to  their  woe.’  Therefore,  out  of  compassion  for  others,  I said  noth- 
ing about  it.  But  now  that  I have  Moggallana  for  my  witness,  I 
speak  the  truth  boldly.  Monks,  Moggallana  has  spoken  the  truth.” 

When  the  monks  heard  those  words  of  the  Teacher,  they  asked 
him,  “But,  Reverend  Sir,  what  was  his  deed  in  a previous  state  of 
existence?”  The  Teacher  replied,  “Well  then,  monks,  listen.”  And 
with  reference  to  the  ghost’s  former  deed,  he  related  the  following 

1 Parallels:  Samyutta,  xix:  ii.  254  ff.;  Petavatthu  Commentary , i.  3:  12-16.  Text: 
N iii.  410-417. 


154 


Book  20,  Story  6.  Dhammapada  281  [N.3.41118- 


6 a.  Story  of  the  Past : The  destroyer  of  friendships 

The  story  goes  that  in  the  dispensation  of  the  Buddha  Kassapa 
there  were  two  Elders  who  lived  together  in  peace  and  harmony  in 
a certain  village  monastery.  One  of  them  was  sixty  years  of  age,  [412] 
and  the  other  was  fifty-nine.  The  younger  used  to  carry  the  bowl 
and  robe  of  the  older  and  accompany  him  about;  in  fact  he  used  to 
perform  all  the  major  and  minor  duties  like  a novice.  Like  two 
brothers  sprung  from  the  womb  of  the  same  mother,  they  lived  together 
in  peace  and  harmony. 

One  day  a certain  preacher  of  the  Law  came  to  their  place  of  resi- 
dence. Now  it  was  the  day  appointed  for  the  hearing  of  the  Law. 
The  two  Elders  offered  hospitality  to  the  visitor  and  said  to  him, 
“Good  man,  preach  the  Law  to  us.”  So  he  preached  the  Law  to  them. 
Their  hearts  were  gladdened  at  the  thought,  “We  have  gained  a 
preacher.” 

On  the  following  day,  taking  him  with  them,  they  entered  a 
neighboring  village  for  alms.  When  they  had  finished  their  breakfast, 
they  said  to  him,  “Brother,  preach  the  Law  for  a little  while,  beginning 
at  the  point  where  you  stopped  yesterday.”  Thus  did  they  cause 
him  to  preach  the  Law  to  the  people.  The  people,  after  listening  to 
his  preaching  of  the  Law,  invited  him  for  the  following  day  also.  In 
this  manner  they  made  an  alms-pilgrimage  in  all  the  villages  round 
about  where  they  were  accustomed  to  receive  alms,  taking  him  with 
them  and  spending  two  days  in  each. 

The  preacher  of  the  Law  thought  to  himself,  “These  two  Elders 
are  exceedingly  soft.  I may  just  as  well  drive  both  of  them  away 
and  take  up  my  residence  in  this  monastery  myself.”  In  the  evening 
he  went  to  wait  upon  the  Elders.  When  it  was  time  for  the  monks  to 
rise  and  go,  he  returned, approached  the  senior  Elder,  and  said,  “Rever- 
end Sir,  there  is  something  I ought  to  say  to  you.”  “Say  it,  brother,” 
replied  the  senior  Elder.  The  preacher  of  the  Law  thought  a little 
and  then  said,  “Reverend  Sir,  what  I have  to  say  carries  with  it  severe 
censure.”  And  without  telling  a thing  he  departed,  going  immediately 
to  the  junior  Elder  and  acting  in  precisely  the  same  manner. 

On  the  second  day  he  did  the  same  thing  again.  On  the  third 
day  [413]  the  two  Elders  were  agitated  beyond  measure.  The 
preacher  of  the  Law  approached  the  senior  Elder  and  said  to  him, 
“Reverend  Sir,  there  is  something  I ought  to  say,  but  I dare  not  say 
it  in  your  presence.”  But  the  Elder  pressed  him  for  a reply,  saying. 


-N.3.41415]  The  pig-ghost  1 55 

“Never  mind,  brother;  say  what  you  have  to  say.”  Finally  the 
preacher  of  the  Law  said,  “But,  Reverend  Sir,  has  the  junior  Elder 
anything  to  do  with  you  ? ” 

“ Good  man,  what  say  you?  We  are  like  sons  sprung  from  the  womb 
of  the  same  mother;  whatever  one  of  us  receives,  the  other  receives 
also;  all  this  time  I have  never  seen  a single  thing  in  him  that  is  wrong.” 
“Is  that  so,  Reverend  Sir?”  “That  is  so,  brother.”  “Reverend  Sir, 
this  is  what  the  junior  Elder  said  to  me:  ‘Good  man,  you  are  of  gentle 
birth,  but  as  for  this  senior  Elder,  if  you  intend  to  have  anything  to 
do  with  him,  and  if  you  believe  him  to  be  modest  and  amiable,  you 
had  better  look  out.’  And  this  he  has  said  repeatedly  to  me  ever 
since  the  day  I came  here.” 

When  the  senior  Elder  heard  these  words,  his  heart  was  filled  with 
anger.  Indeed  he  was  shattered  even  as  a potter’s  vessel  is  shattered 
when  struck  with  a stick.  Then  the  preacher  of  the  Law  arose  from 
where  he  sat,  went  to  the  junior  Elder,  and  said  the  same  thing  to  him. 
The  junior  Elder  was  shattered  just  as  the  senior  Elder  had  been 
before  him.  Now  although  during  all  the  years  they  had  lived  to- 
gether neither  of  them  had  entered  the  village  singly  to  receive  alms, 
on  the  following  day  the  junior  Elder  entered  the  village  alone  to 
receive  alms,  preceding  his  brother,  and  stopping  at  the  Hall  of  State, 
while  the  senior  Elder  followed  after. 

When  the  junior  Elder  saw  his  brother,  he  thought  to  himself, 
“Ought  I to  take  his  bowl  and  robe  or  not?”  [414]  “I  will  not  take 
them  now,”  he  decided.  But  no  sooner  had  he  done  so  than  the 
thought  came  to  him,  “Hold!  I have  never  done  such  a thing  before. 
I ought  not  to  omit  my  duty.”  So  softening  his  heart,  he  approached 
the  Elder  and  said  to  him,  “Reverend  Sir,  give  me  your  bowl  and 
robe.”  Said  the  senior  Elder,  “Begone,  you  miscreant.  You  are  not 
fit  to  take  my  bowl  and  robe.”  So  saying,  he  snapped  his  fingers  in 
contempt.  Then  said  the  junior  Elder,  “Yes,  Reverend  Sir,  I also 
thought  to  myself,  ‘I  will  not  take  your  bowl  and  robe.’”  Said  the 
senior  Elder,  “Brother  novice,  do  you  think  that  I have  any  attach- 
ment for  this  monastery?  ” Said  the  junior  Elder,  “But,  Reverend 
Sir,  do  you  suppose  that  I have  any  attachment  for  this  monastery? 
This  is  your  monastery.”  So  saying,  he  took  bowl  and  robe  and 
departed.  Likewise  the  senior  Elder  departed.  Instead  of  going  out 
together,  one  of  the  Elders  went  out  by  the  western  door  and  went, 
his  way,  while  the  other  went  out  by  the  eastern  door  and  went  his 
way.  The  preacher  of  the  Law  said  to  them,  “Do  not  so.”  The 


/ 


156  Book  20,  Story  6.  Dhammapada  281  [N. 3. 41415- 

Elders  replied,  “You  remain,  brother.”  So  the  preacher  of  the  Law 
remained. 

When  the  preacher  of  the  Law  entered  the  neighboring  village  on 
the  following  day,  people  asked  him,  “Reverend  Sir,  where  are  the 
reverend  monks?”  “Brethren,  do  not  ask  me,”  replied  the  preacher 
of  the  Law.  “The  monks  [415]  who  used  to  resort  to  your  houses  had 
a quarrel  yesterday  and  left  the  monastery.  I tried  to  prevent  them 
from  going,  but  was  unable  to  do  so.”  Now  some  of  the  people  were 
simpletons  and  they  remained  silent.  But  others  who  were  wise 
said,  “During  all  this  time  we  have  never  seen  anything  you  might 
call  a quarrel  between  the  two  reverend  monks;  if  they  have  been 
frightened  away,  they  must  have  been  frightened  away  by  this  new- 
comer.” And  they  were  deeply  affected  with  grief. 

As  for  the  Elders,  no  matter  where  they  went,  they  were  unable 
to  secure  peace  of  mind.  The  senior  Elder  thought  to  himself,  “Oh, 
what  a grievous  wrong  it  was  that  the  novice  did!  The  moment  he 
saw  this  visiting  monk,  he  said  to  him,  ‘Have  nothing  to  do  with  the 
senior  Elder.’”  Likewise  the  junior  Elder  thought  to  himself,  “Oh, 
what  a grievous  wrong  it  was  that  the  senior  Elder  did ! The  moment 
he  saw  this  visiting  monk,  he  said  to  him,  ‘Have  nothing  to  do  with 
this  junior  monk.’”  They  were  unable  either  to  rehearse  the  Sacred 
Word  or  to  fix  their  attention. 

After  a hundred  years  had  passed,  both  of  them  came  to  the  same 
monastery  in  the  western  country  and  both  received  the  same  quarters. 
No  sooner  had  the  senior  Elder  entered  and  taken  his  seat  on  the  bed, 
than  the  junior  Elder  came  in.  As  soon  as  the  senior  Elder  saw  him, 
he  recognized  him  and  could  not  restrain  his  tears.  The  junior  recog- 
nized the  senior  and  with  tear-filled  eyes  thought,  “Shall  I speak, 
or  shall  I not  speak?”  Then  thinking,  “That  was  not  worthy  of  be- 
lief,” he  saluted  the  Elder  and  said,  “Reverend  Sir,  [416]  in  all  the 
time  during  which  I took  your  bowl  and  robe  and  accompanied  you 
about,  did  you  ever  know  me  to  do  anything  improper  in  thought, 
word,  or  deed?”  “No,  brother,  I never  did.”  “Then  why  did  you 
say  to  the  preacher  of  the  Law,  ‘Have  nothing  to  do  with  this  man’?” 
“Brother,  I never  said  such  a thing.  I was  told,  however,  that  you 
said  that  very  thing  about  me.”  “Reverend  Sir,  neither  did  I ever 
say  such  a thing.” 

At  that  moment  they  both  realized,  “He  must  have  said  this  to 
cause  a breach  between  us;”  and  each  confessed  his  transgression 
against  the  other.  So  it  happened  that  on  that  day  two  Elders,  who 


-N. 3. 4188] 


The  pig -ghost 


157 


for  the  space  of  a hundred  years  had  not  been  able  to  secure  peace  of 
mind,  became  reconciled  once  more.  And  they  said,  “Let  us  go  and 
drive  him  out  of  that  monastery.”  So  they  set  out  and  in  due  course 
arrived  at  the  monastery. 

When  the  preacher  of  the  Law  saw  the  two  Elders,  he  approached 
to  take  their  bowls  and  robes.  But  the  Elders  snapped  their  fingers 
in  his  face  and  said  to  him,  “You  are  not  fit  to  reside  in  this  monas- 
tery.” Unable  to  endure  the  rebuke,  the  preacher  of  the  Law  instantly 
departed  from  the  monastery  and  ran  away.  So,  one  who  had 
practiced  meditation  for  twenty  thousand  years  was  unable  to  endure 
a rebuke.  Passing  from  that  state  of  existence,  he  was  reborn  in  the 
Avici  Hell.  After  enduring  torment  there  for  the  space  of  an  interval 
between  two  Buddhas,  he  now  endures  suffering  on  Mount  Vulture 
Peak  with  a body  as  described  above. 

When  the  Teacher  had  related  his  former  deed,  he  said,  “Monks, 
a monk  ought  to  be  tranquil  in  thought,  word,  and  deed.”  So  saying, 
he  pronounced  the  following  Stanza, 

281.  One  should  be  guarded  in  word  and  restrained  in  thought;  likewise  with  the 
body  one  should  do  no  wrong; 

Should  one  make  clear  these  three  paths  of  action,  one  will  gain  the  Path  made 
known  by  the  sages. 


XX.  7.  POTHILA  THE  EMPTY-HEAD  1 

From  zeal  springs  knowledge.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference 
to  Elder  Pothila. 

Pothila,  it  seems,  bore  the  title  Versed  in  the  Tipitaka  through  the 
dispensations  of  all  Seven  Buddhas,  and  recited  the  Law  to  a com- 
pany of  five  hundred  monks.  [418]  One  day  the  Teacher  thought 
to  himself,  “It  has  not  even  occurred  to  this  monk  to  win  for  him- 
self Escape  from  Suffering;  I will  stir  him  up.”  From  that  time  for- 
ward, whenever  that  monk  came  to  wait  upon  him,  he  would  say  to 
him,  “Come,  Tucchapothila;  salute,  Tucchapothila;  sit,  Tuccha- 
pothila; go,  Tucchapothila;”  and  when  Pothila  had  risen  from  his 
seat  and  gone,  he  would  say,  “Tucchapothila  has  gone.” 

Pothila  thought  to  himself,  “I  am  versed  in  the  Three  Pitakas 
and  in  the  Commentaries  thereon;  moreover  I recite  the  Law  to 


1 Text:  N iii.  417-421. 


158 


Book  20,  Story  7.  Dhammapada  282  [N. 3.4188- 


five  hundred  monks,  eighteen  great  companies.  Yet  the  Teacher 
addresses  me  always  as  Pothila  the  Empty-head,  Tucchapothila.  It 
is  doubtless  because  I have  not  developed  the  Trances  that  the 
Teacher  thus  addresses  me.”  Much  stirred  up,  he  said  to  himself,  “I 
will  straightway  enter  the  forest  and  engage  in  meditation.”  Accord- 
ingly that  very  evening  he  put  bowl  and  robe  in  order,  and  when  it 
was  dawn,  set  out,  accompanying  the  monk  who  was  the  last  of  all 
to  master  the  Law.  The  monks  who  sat  in  their  cells  repeating  the 
Law  did  not  notice  that  it  was  their  teacher. 

Pothila  went  a distance  of  a hundred  and  twenty  leagues,  finally 
arriving  at  a forest  hermitage  where  thirty  monks  resided.  Approach- 
ing the  monks,  he  saluted  the  Elder  of  the  community  and  said  to 
him,  “Reverend  Sir,  be  my  refuge.”  “Brother,  you  are  a preacher 
of  the  Law;  it  is  we  [419]  who  have  something  to  learn  from  you. 
Why  do  you  speak  thus?”  “Reverend  Sir,  do  not  act  thus;  be  my 
refuge.”  As  a matter  of  fact,  all  of  those  monks  were  Arahats.  The 
senior  Elder  thought  to  himself,  “This  monk,  by  reason  of  great 
learning,  is  affected  with  pride,”  and  therefore  sent  him  to  a junior 
Elder.  Pothila  said  the  same  thing  to  the  junior  Elder.  In  like 
manner  each  of  the  monks  sent  him  to  his  junior;  finally  they  sent 
him  to  the  youngest  of  all,  a seven-year-old  novice,  who  was  sitting 
in  his  day-quarters  doing  needlework.  Thus  did  they  humble  his 
pride. 

His  pride  humbled,  Pothila  raised  his  clasped  hands  in  an  attitude 
of  reverent  supplication  to  the  novice  and  said  to  him,  “Good  Sir, 
be  my  refuge.”  “Oh,  teacher,”  replied  the  novice,  “what  say  you? 
You  are  of  mature  age  and  of  great  learning;  it  is  I who  have  some- 
thing to  learn  from  you.”  “Do  not  act  thus,  good  sir;  only  be  my 
refuge.”  “Reverend  Sir,  if  you  will  patiently  endure  admonition, 
I will  be  your  refuge.”  “I  will  do  so,  good  sir;  if  you  say  to  me, 
‘Enter  the  fire,’  I will  enter  the  fire.”  Thereupon  the  novice  pointed 
out  a pool  of  water  not  far  off  and  said  to  him,  “Reverend  Sir,  plunge 
into  this  pool,  robes  and  all.”  For  although  the  novice  knew  full  well 
that  Pothila  had  on  under  and  upper  garments  of  great  value,  robes 
of  double  fold,  [420]  he  spoke  thus  to  ascertain  whether  he  was 
tractable  or  not.  No  sooner  were  the  words  spoken  than  the  Elder 
plunged  into  the  water. 

When  the  novice  saw  that  the  skirts  of  Pothila’s  robes  were  drip- 
ping he  said,  “Come  hither,  Reverend  Sir.”  No  sooner  did  the  novice 
speak  than  Pothila  came  and  stood  before  him.  Said  the  novice  to 


-N.3.42l2o] 


159 


Pothila  the  Empty-head 

Pothila,  “Reverend  Sir,  if  there  are  six  holes  in  a given  ant-hill,  and 
a lizard  enters  the  ant-hill  by  one  of  these  holes,  he  that  would  catch 
the  lizard  stops  up  five  of  the  six  holes,  leaving  the  sixth  hole  open, 
and  catches  the  lizard  in  the  hole  by  which  he  entered.  Precisely 
so  should  you  deal  with  the  six  doors  of  the  senses;  close  five  of  the 
six  doors,  and  devote  your  attention  to  the  door  of  the  mind.” 

To  the  monk,  learned  as  he  was,  the  words  of  the  novice  were  as 
the  lighting  of  a lamp.  “Let  that  suffice,  good  sir,”  said  he;  and 
concentrating  his  attention  on  the  material  body,  he  began  to  medi- 
tate. The  Teacher,  even  as  he  sat  at  a distance  of  a hundred  and 
twenty  leagues,  surveyed  that  monk,  and  thinking  to  himself,  “This 
monk  must  so  establish  himself  as  to  become  a man  of  great  wisdom,” 
sent  forth  a luminous  image  of  himself,  which  went  and  spoke  with 
the  monk,  as  it  were,  pronouncing  the  following  Stanza, 

282.  From  meditation  springs  wisdom;  from  lack  of  meditation,  wisdom 
dwindles  away. 

He  that  knows  this  twofold  path  of  gain  and  loss 
Should  so  settle  himself  that  wisdom  may  increase.  [421] 

At  the  conclusion  of  the  Stanza  Pothila  was  established  in  Arahat- 
ship. 

XX.  8.  THE  OLD  MONKS  AND  THE  OLD  WOMAN 1 

Cut  down  the  forest.  This  religious  instruction  was  given  by  the 
Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to  a 
company  of  old  monks. 

The  story  goes  that  in  the  days  when  they  were  living  in  the 
world  they  were  rich  and  wealthy  householders  of  Savatthi.  Intimate 
friends  one  of  another,  they  banded  themselves  together  for  the  per- 
formance of  good  works.  Hearing  the  Teacher  preach  the  Law,  they 
said  to  themselves,  “We  are  old  men;  why  should  we  remain  laymen 
any  longer?”  Accordingly  they  asked  the  Teacher  to  admit  them  to 
the  Order,  and  retiring  from  the  world,  adopted  the  monastic  life. 
Now  by  reason  of  their  advanced  years  they  were  unable  to  learn  the 
Law  by  heart,  and  therefore  built  a hermitage  of  leaves  and  grass  on 
the  outskirts  of  the  monastery,  and  lived  there  together.  On  their 
alms-pilgrimages  they  generally  went  to  the  houses  of  their  sons  and 
wives  and  there  took  their  meals.  [422] 

1 This  story  is  almost  word  for  word  the  same  as  Jatalca  146:  i.  497-499.  Text: 
N iii.  421-425. 


160 


Book  20,  Story  8.  Dhammapada  283-28 1 \ [N.  3. 4221- 


Now  one  of  the  old  monks  had  a former  wife  named  Madhura- 
pacika,  and  she  was  a good  friend  to  them  all.  Therefore  they  all 
used  to  take  the  food  they  received  to  her  house,  and  sit  down  there 
and  eat  it,  and  Madhurapacika  would  give  them  of  her  store  of  sauces 
and  curries.  In  the  course  of  time  she  was  attacked  by  some  disease 
or  other  and  died.  Thereupon  those  aged  Elders  assembled  in  the  hut 
of  one  of  their  fellow  Elders,  and  falling  on  each  other’s  necks,  wept 
and  lamented,  saying,  “Madhurapacika  the  lay  disciple  is  dead.” 
Thereupon  the  monks  came  running  up  from  all  quarters  and  asked, 
“Brethren,  what  is  the  matter?”  The  old  monks  replied,  “Reverend 
Sirs,  the  former  wife  of  our  comrade  is  dead.  She  was  a most  generous 
benefactress  of  ours.  Where  shall  we  ever  find  another  like  her  now? 
That  is  why  we  are  weeping.” 

The  monks  fell  to  discussing  the  incident  in  the  Hall  of  Truth. 
In  came  the  Teacher  and  asked,  “Monks,  what  are  you  discussing 
now,  as  you  sit  here  all  gathered  together?”  When  they  told  him, 
he  said,  “Monks,  this  is  not  the  first  time  they  have  so  conducted 
themselves;  the  same  thing  happened  in  a previous  state  of  existence 
also. 


8 a.  Story  of  the  Past : Kaka  Jataka 

“In  a previous  state  of  existence  they  were  all  reborn  as  crows. 
As  she  was  walking  along  the  shore  of  the  sea,  a wave  of  the  sea  picked 
her  up  and  flung  her  into  the  sea,  and  there  she  perished,  whereupon 
they  all  wept  and  lamented.  [423]  ‘We  will  pull  her  out  again,’  said 
they,  and  forthwith  set  to  work  with  their  beaks  to  bale  out  the  great 
ocean;  finally  they  wearied  of  their  task.” 

Our  jaws  are  tired,  our  mouths  are  parched. 

We  try,  but  cannot  lower.  The  great  ocean  fills  right  up  again. 

After  the  Teacher  had  related  this  Kaka  Jataka  in  detail,1  he 
addressed  the  monks  as  follows,  “Monks,  inasmuch  as  you  have 
incurred  this  suffering  because  of  the  forest  of  lust,  hatred,  and  delusion, 
it  behooves  you  to  cut  down  this  forest;  by  so  doing  you  will  obtain 
Release  from  Suffering.”  So  saying,  he  pronounced  the  following 
Stanzas, 

283.  Cut  down  the  forest,  not  alone  a single  tree,  for  from  the  forest  springs  fear; 

Cut  down  the  forest  of  lust  and  its  undergrowth,  monks,  and  ye  shall  be  free 
from  lust. 


1 Jataka  146:  i.  497-499. 


-N.  3. 426s] 


The  old  monks  and  the  old  woman 


161 


284.  For  so  long  as  man  allows  even  the  slightest  particle  of  lust  after  women  to 
remain  unextirpated, 

So  long  is  he  in  bondage,  even  as  a calf  that  drinks  his  mother’s  milk  is  in  bondage 
to  the  cow. 


XX.  9.  “THE  GRASS  WITHERETH,  THE  FLOWER 

FADETH”1 

Cut  off  the  love  of  self.  This  religious  instruction  was  given  by 
the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to 
a monk  who  was  a co-resident  of  Elder  Sariputta.  [425] 

It  appears  that  a youth  of  handsome  mien,  the  son  of  a goldsmith, 
retired  from  the  world  and  became  a monk  under  Elder  Sariputta. 
Thought  the  Elder  to  himself,  “In  young  fellows  passion  is  strong;” 
accordingly,  to  enable  the  youth  to  ward  off  the  attacks  of  lust,  he 
directed  him  to  meditate  upon  the  Impurity  of  the  Body.  Now  this 
form  of  meditation  was  not  suited  to  the  needs  of  the  young  monk, 
and  the  result  was  that  after  entering  the  forest  and  struggling  and 
striving  for  the  period  of  a month,  he  did  not  even  get  so  far  as  to 
focus  his  mind. 

So  the  young  monk  returned  to  the  Elder,  and  when  the  latter 
asked  him,  “Brother,  is  your  Subject  of  Meditation  well  in  hand?” 
told  him  the  actual  state  of  affairs.  Then  said  the  Elder  to  him,  “One 
must  never  give  up,  saying,  ‘My  Subject  of  Meditation  does  not 
succeed.’  ” So  he  carefully  taught  him  the  same  Subject  of  Meditation 
once  more.  Even  the  second  time  the  young  monk  could  not  develop 
anything  in  the  way  of  Specific  Attainment,  and  returned  and  in- 
formed the  Elder.  [426]  But  the  Elder  taught  him  the  same  Subject 
of  Meditation  once  more,  telling  him  the  whys  and  wherefores  and 
illustrating  the  subject  with  similes.  Back  came  the  young  monk  with 
the  information  that  he  had  failed  in  his  meditations  again. 

Thought  the  Elder  to  himself,  “An  active  monk,  when  the  lusts 
of  the  flesh  and  so  on  are  in  him,  knows  that  they  are;  and  when 
they  are  not  in  him,  he  knows  that  they  are  not.  Now  this  monk  is 
active,  not  inactive;  he  is  on  the  Path,  not  off  the  Path.  At  the  same 
time  I fail  to  understand  his  thoughts  and  inclinations.  He  will 
doubtless  yield  to  the  Buddha’s  teaching.”  So  taking  the  young 
monk  with  him,  he  approached  the  Teacher  in  the  evening,  and  told 


1 Text:  N iii.  425-429. 


162 


Book  20,  Story  9.  Dhammapada  285  [N.3.426s- 


him  the  whole  story,  saying,  “Reverend  Sir,  this  young  monk  is  a co- 
resident of  mine,  and  in  this  wise  I taught  him  this  Subject  of 
Meditation.”  The  Teacher  said  to  him,  “As  for  knowledge  of  thoughts 
and  inclinations,  this  is  a power  appertaining  only  to  the  Buddhas, 
to  those  that  fulfilled  the  Perfections  and  obtained  Omniscience, 
causing  the  ten  thousand  worlds  to  shout  for  joy.” 

Then  the  Teacher  pondered  within  himself,  “From  what  family 
did  this  youth  retire  to  become  a monk?”  Perceiving  that  it  was 
from  the  family  of  the  goldsmith,  the  Teacher  surveyed  the  previous 
states  of  existence  of  the  youth  and  saw  that  in  five  hundred  successive 
states  of  existence  that  youth  had  been  reborn  in  the  family  of  that 
goldsmith  only.  Thought  the  Teacher  to  himself,  “For  a long  period 
of  time  this  youth  has  done  the  work  of  a goldsmith;  many  a time, 
saying,  ‘I  will  make  kanikara-flowers  and  lotus-flowers,’  he  has  wrought 
only  ruddy  gold.  Meditation  on  repulsive  and  disagreeable  objects 
is  not  suited  to  him;  a pleasant  subject  is  the  only  Subject  of  Medita- 
tion appropriate  to  his  case.”  So  the  Teacher  said  to  Elder  Sariputta, 
“Sariputta,  as  for  this  monk  to  whom  you  assigned  a Subject  of 
Meditation,  and  who  was  wearied  and  oppressed  therewith  for  a period 
of  four  months,  you  will  see  him  attain  Arahatship  this  very  day,  after 
breakfast.  Go  your  way.”  So  saying,  the  Teacher  dismissed  Elder 
Sariputta.  [427] 

Thereupon  the  Teacher  created  by  supernatural  power  a golden 
lotus  as  big  as  a cart-wheel,  caused  the  leaves  thereof  and  the  stalks 
thereof  to  drip  drops  of  water,  and  gave  this  lotus  to  the  young  monk, 
saying,  “Monk,  take  this  lotus-flower,  go  to  the  boundary  of  the 
monastery,  and  set  it  up  on  a heap  of  sand.  Then  sit  down  cross- 
legged  before  it,  and  by  way  of  preliminary  practice,  repeat  the  words, 
‘Blood-red!  blood-red!’”  In  the  very  act  of  taking  the  lotus-flower 
from  the  hand  of  the  Teacher,  his  heart  became  tranquil. 

The  young  monk  went  to  the  boundary  of  the  monastery,  made  a 
heap  of  sand,  thrust  the  stalk  of  the  lotus  into  it,  and  sitting  down  cross- 
legged  before  it,  began  the  preliminary  practice,  saying,  “Blood-red! 
blood-red!”  At  that  moment  the  Obstacles  vanished,  and  the  Pre- 
liminary Trance  set  in.  Thereupon  he  developed  the  First  Trance, 
and  bringing  it  under  control  by  the  Five  Modes,  even  as  he  sat 
there,  attained  the  Second  and  the  Third  Trance.  When  he  had 
brought  the  Fourth  Trance  under  control,  he  sat  there  diverting 
himself  with  the  diversion  of  the  trance.  The  Teacher,  aware  that 
he  had  entered  upon  the  Trances,  considered  within  himself,  “Will 


-N. 3. 4294]  “ The  grass  withereth,  the  flower  fadeth" 


1C3 


he,  by  himself  unaided,  succeed  in  developing  Specific  Attainment 
to  the  uttermost?”  Perceiving  that  he  would  not  be  able  so  to  do, 
he  commanded,  “Let  this  lotus-flower  wither.”  Straightway  that 
lotus-flower  turned  as  black  as  a withered  lotus  crushed  in  the  hands. 

The  young  monk,  arising  from  trance  and  surveying  the  flower, 
thought  to  himself,  “How  is  it  that  this  lotus-flower  appears  as  though 
smitten  by  old  age?  If  those  things  which  have  no  attachment  for 
the  world  are  thus  overpowered  by  old  age,  there  is  no  question  at 
all  that  beings  attached  to  the  world  will  be  similarly  overpowered.” 
Thus  did  he  come  to  see  the  Mark  of  Impermanence.  [428]  And  so 
soon  as  he  saw  the  Mark  of  Impermanence,  he  saw  likewise  the  Mark 
of  Suffering  and  the  Mark  of  Unreality.  And  straightway  the  three 
Characteristics  of  Existence  appeared  to  him  as  though  set  on  fire,  or 
as  carrion  tied  to  his  neck. 

At  that  moment  a party  of  young  boys  descended  into  a certain 
pool  not  far  from  him,  broke  off  lotus-flowers,  and  made  a pile  of 
them  on  the  bank.  The  young  monk  looked  first  at  the  lotus-flowers 
in  the  water  and  then  at  those  which  lay  on  the  bank.  The  lotus- 
flowers  in  the  water  appeared  to  him  exceedingly  beautiful  as  they 
raised  their  heads  aloft  dripping  with  water;  those  that  lay  on  the 
bank  were  withered  at  the  tips.  Thought  the  young  monk  to  himself, 
“If  old  age  thus  smites  those  things  which  have  no  attachment  for 
the  world,  is  it  not  much  more  likely  to  smite  beings  who  have  attach- 
ment for  the  world  ? ” Then  did  he  see  yet  more  clearly  the  Marks  of 
Impermanence,  Suffering,  and  Unreality. 

The  Teacher  perceived  within  himself,  “Now  is  the  Subject  of 
his  Meditation  fully  manifested  to  this  monk.”  And  even  as  he  sat 
in  the  Perfumed  Chamber,  he  sent  forth  a luminous  image  of  himself 
which  brushed  the  young  monk’s  face.  “ What  was  that  ? ” thought  the 
young  monk.  Looking  about,  he  seemed  to  see  the  Teacher  approach 
and  stand  face  to  face  with  him.  Rising  from  his  seat,  he  extended 
his  clasped  hands  in  an  attitude  of  reverent  supplication.  The  Teacher, 
minded  to  do  him  good,  pronounced  the  following  Stanza, 

285.  Cut  off  the  love  of  self,  even  as  you  would  break  off  an  autumnal  lotus  with  your 
hand. 

Advance  along  the  Path  to  Tranquillity.  The  Happy  One  has  pointed  the  way 
to  Nibbana.  [429] 

At  the  conclusion  of  the  lesson  that  monk  was  established  in 
Arahatship. 


164 


Book  20,  Story  10.  Dhammapada  286  [N.3.4296- 


XX.  10.  THOU  SHALT  SURELY  DIE  1 

Here  I will  dwell  during  the  rain.  This  religious  instruction  was 
given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  Merchant  Great-Wealth,  Mahadhana. 

The  story  goes  that  he  loaded  five  hundred  carts  with  cloths  dyed 
with  safflower,  and  set  out  from  Benares  to  trade.  When,  on  his 
return  to  Savatthi,  he  reached  the  bank  of  the  river,  he  thought, 
“To-morrow  I will  cross  the  river,”  and  unyoked  his  carts  right  there 
and  spent  the  night.  During  the  night  a severe  storm  came  up  and 
all  night  long  it  rained.  For  seven  days  the  river  was  at  flood;  for 
seven  days  the  citizens  kept  holiday.  The  result  was  that  the  mer- 
chant had  no  opportunity  to  dispose  of  his  crimson  cloths.  Thought 
the  merchant  to  himself,  “I  have  come  a long  distance  and  if  I go 
back  again  I shall  be  delayed;  right  here  will  I dwell  during  the  rain, 
during  the  winter  and  summer,  [430]  doing  my  work  and  selling  these 
cloths.” 

As  the  Teacher  made  his  alms-pilgrimage  through  the  city,  he  be- 
came aware  of  the  merchant’s  intention  and  smiled.  Thereupon 
Elder  Ananda  asked  him  why  he  smiled.  The  Teacher  replied, 
“Ananda,  did  you  see  Merchant  Great-Wealth?”  “Yes,  Reverend 
Sir.”  “Not  realizing  that  the  end  of  his  life  is  near,  he  has  made  up 
his  mind  to  dwell  right  here  during  this  entire  year  for  the  purpose  of 
selling  his  goods.”  “But  Reverend  Sir,  is  the  end  of  his  life  at  hand?” 
“Yes,  Ananda;  only  seven  days  longer  will  he  live  and  then  he  will 
fall  into  the  mouth  of  a fish.”  So  saying,  the  Teacher  pronounced 
the  following  Stanzas, 

Bestir  yourself,  and  do  what  should  be  done  this  very  day.  Who  knows  but  on  the 

morrow  death  may  come? 

For  are  we  not  ever  in  conflict  with  Death  and  his  mighty  host? 

Happy  is  the  man  who  lives  thus  zealous  by  day  and  by  night,  unwearied. 

Though  he  live  but  a single  night.  Thus  proclaims  the  tranquil  sage. 

“Reverend  Sir,  I will  go  tell  him.”  “By  all  means  go,  Ananda.” 
The  Elder  went  to  the  inclosure  formed  by  the  carts  and  made  his 
round  for  alms.  The  merchant  reverently  presented  him  with  food. 
Then  said  the  Elder  to  the  merchant,  “How  long  a time  do  you  expect 
to  remain  here?”  “Reverend  Sir,  I have  come  a long  distance,  and 


1 Text:  N iii.  429-431. 


-N.  3. 432?] 


Thou  shalt  surely  die 


165 


if  I go  back  again,  I shall  suffer  delay;  I shall  remain  here  during 
this  entire  year,  and  when  I have  sold  my  goods,  I shall  go  on.” 
“Layman,  though  the  end  of  one’s  life  be  near,  yet  is  it  hard  to  realize; 
one  should  be  heedful.”  “Why,  Reverend  Sir,  is  the  end  of  my  life 
at  hand?”  “ Yes,  layman,  it  is;  only  seven  days  more  [431]  will  your 
life  continue.” 

Overcome  with  emotion,  the  merchant  invited  the  Congregation 
of  Monks  presided  over  by  the  Buddha  to  be  his  guests.  For  seven 
days  he  gave  alms  and  finally  took  the  Teacher’s  bowl  to  permit  him 
to  pronounce  the  words  of  thanksgiving.  Said  the  Teacher,  in  pro- 
nouncing the  words  of  thanksgiving,  “Disciple,  a wise  man  should 
never  allow  himself  to  think,  ‘Right  here  will  I dwell  during  the  rain, 
during  the  winter  and  summer.  I will  do  this  work  and  I will  do  that 
work.’  Rather  should  a man  meditate  on  the  end  of  his  own  life.” 
So  saying,  the  Teacher  pronounced  the  following  Stanza, 

286.  “Here  will  I dwell  during  the  rain,  during  the  winter  and  summer.” 

Thus  the  simpleton  imagines,  knowing  not  that  he  must  die. 

At  the  conclusion  of  the  lesson  the  merchant  was  established  in 
the  Fruit  of  Conversion;  the  assembled  company  also  profited  by 
the  lesson. 

The  merchant  accompanied  the  Teacher  on  his  way  for  a short 
distance  and  then  turned  back.  “I  feel  as  if  I had  some  trouble  in 
my  head,”  said  he,  and  laid  himself  on  his  bed.  No  sooner  had  he 
lain  down  than  he  died,  and  was  reborn  in  the  World  of  the  Tusita 
gods. 


XX.  11.  THE  BEREAVED  MOTHER  AND  THE  PINCH 
OF  MUSTARD-SEED1 

If  a man  be  passionately  devoted  to  sons  or  flocks  and  herds.  This 
religious  instruction  was  given  by  the  Teacher  while  he  was  in  resi- 
dence at  Jetavana  with  reference  to  Kisa  Gotami.  [432] 

The  Story  of  Kisa  Gotami  is  contained  in  the  Sahassa  Vagga,  and 
is  related  in  detail  in  the  Commentary  on  Stanza 

114.  Though  one  should  live  a hundred  years,  the  Region  of  the  Deathless  never 
seeing, 

Yet  were  it  better  far  to  live  a single  day,  the  Region  of  the  Deathless  seeing.2 


1 Text:  N iii.  432-433. 


2 See  Story  viii.  13. 


166  Book  20,  Story  12.  Dhammapada  288-289  [N.3.432s- 


For  at  that  time  the  Teacher  said,  “Kisa  Gotami,  didst  thou  get 
the  pinch  of  white  mustard-seed?”  “Nay,  Reverend  Sir,  that  did  I 
not.  In  the  entire  village  the  dead  are  more  in  number  than  the  liv- 
ing.” Then  said  the  Teacher,  “Vainly  didst  thou  imagine  that  thou 
alone  hadst  lost  a child.  But  this  is  an  eternal  law  for  all  beings.  For 
the  Prince  of  Death,  like  to  a raging  torrent,  drags  along  and  flings  into 
the  sea  of  ruin  all  living  beings;  still  are  their  longings  unfulfilled.” 
So  saying,  he  preached  the  Law  by  pronouncing  the  following 
Stanza, 

287.  If  a man  be  passionately  devoted  to  sons  or  flocks  and  herds,  if  his  mind  be 
completely  absorbed  therein, 

The  Prince  of  Death  will  take  and  bear  him  away,  even  as  a raging  torrent  sweeps 
away  a sleeping  village.  [433] 

At  the  conclusion  of  the  lesson  Kisa  Gotami  was  established  in  the 
Fruit  of  Conversion;  the  assembled  company  also  profited  by  the  lesson. 


XX.  12.  THE  WOMAN  WHO  WAS  BEREFT  OF  ALL 
HER  FAMILY1 

Sons  are  no  refuge.  This  religious  instruction  was  given  by  the 
Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to 
Patacara. 

The  story  of  Patacara  is  contained  in  the  Sahassa  Vagga  and  is 
related  in  detail  in  the  Commentary  on  Stanza 

113.  Though  one  should  live  a hundred  years  and  never  see  the  rise  and  set  of  beings. 

Yet  were  it  better  far  to  live  but  a single  day  and  see  the  rise  and  set  of 
beings.2 

Now  at  that  time  the  Teacher,  perceiving  that  the  sorrow  of 
Patacara  was  assuaged,  said  to  her,  “Patacara,  to  one  that  goeth  to 
the  world  beyond,  nor  sons  nor  father  nor  kinsfolk  can  ever  be  a 
refuge  or  a shelter  or  a retreat.  Therefore,  even  though  they  live, 
they  exist  not.  But  he  that  is  wise  should  clarify  his  virtue;  so  should 
he  make  clear  the  path  that  leads  toNibbana.”  So  saying,  he  preached 
the  Law  by  pronouncing  the  following  Stanzas, 

288.  Sons  are  no  refuge,  nor  a father,  nor  kinsfolk; 

There  is  no  refuge  in  kinsfolk,  for  one  who  has  been  overtaken  by  Death. 


1 Text:  N iii.  434-435. 


2 See  Story  viii.  12. 


167 


-N. 3. 4359]  The  woman  who  was  bereft  of  all  her  family 

289.  The  man  who  is  wise,  who  lives  under  the  restraint  of  the  moral  law,  understand- 
ing this  power  of  circumstances, 

Should  quickly  clear  the  path  to  Nibbana.  [435] 

At  the  conclusion  of  the  lesson  Patacara  was  established  in  the 
Fruit  of  Conversion;  many  others  likewise  obtained  the  Fruit  of 
Conversion  and  the  Fruits  of  the  Second  and  Third  Paths. 


BOOK  XXI.  MISCELLANEOUS,  PAKINNAKA  VAGGA 

XXI.  1.  THE  ASCENT  OF  THE  GANGES  1 

If  by  renouncing  some  trifling  pleasure.  This  religious  instruction 
was  given  by  the  Teacher  while  he  was  in  residence  at  Ve]uvana  with 
reference  to  his  own  former  deed.  [436] 

For  once  upon  a time  the  city  Vesali  was  a city  of  splendor  and 
magnificence  and  great  wealth;  numerous  were  the  folk  that  dwelt 
therein,  and  the  streets  thereof  were  thronged  with  inhabitants;  therein 
resided  seven  thousand  and  seven  hundred  and  seven  princes  of  the 
Khattiyas,  who  reigned  by  turns.  Each  of  the  seven  thousand  and 
seven  hundred  and  seven  princes  was  provided  with  a separate  place 
of  residence;  so  many  palaces  were  there,  so  many  pagodas,  and, 
that  each  might  take  his  pleasure  out  of  doors,  so  many  parks  and  pools. 
But  after  a time  the  supply  of  food  gave  out  and  the  crops  failed  and 
a famine  ensued.  As  a result  of  the  famine,  first  the  poorer  inhabitants 
died;  and  when  their  corpses  were  cast  away  here  and  there,  the  stench 
was  so  great  as  to  attract  large  numbers  of  evil  spirits.  Afflicted  by 
the  evil  spirits,  a yet  larger  number  of  the  inhabitants  died;  [437] 
and  so  offensive  was  the  stench  of  their  corpses  that  the  inhabitants 
were  attacked  by  intestinal  disease.  Thus  did  three  plagues  arise: 
the  plague  of  famine,  the  plague  of  evil  spirits,  and  the  plague  of 
disease. 

Thereupon  the  inhabitants  of  the  city  met  together  and  said  to  the 
king,  “Great  king,  three  plagues  have  arisen  in  this  city;  during  the 
reigns  of  the  past  seven  kings  no  such  plagues  as  these  have  arisen; 
no  such  plagues  as  these  have  arisen  in  the  past  during  the  reign  of 
any  righteous  king.”  So  the  king  convoked  a general  assembly  in 
the  town-hall  and  said,  “Whether  there  be  any  unrighteousness  in 
me,  judge  ye.”  Thereupon  the  inhabitants  of  Vesali  inquired  into 

1 This  story  is  taken  almost  word  for  word  from  Khuddaka  Patha  Commentary , 
vi:  lGO^-lGo10,  19622-2016.  Kh.  cm.  16319-21  and  1642  are  lacking  in  Dh.  cm.  Dh.  cm. 
iii.  4436-44421  is  more  diffuse  than  Kh.  cm.  1979"21.  The  author  of  Kh.  cm.  says  of  the 
story  (16415-17) : This  version  is  taken  from  older  Commentaries,  Evam  . . . poranehi 
vannlyati.  Cf.  Hardy,  Manual  of  Buddhism,  pp.  242-244;  also  Mahavastu,  i:  253  ff. 
Text:  N iii.  436-449. 


-N.3.439a] 


The  Ascent  of  the  Ganges 


169 


the  past  deeds  of  the  king  from  first  to  last,  and  finding  no  fault  in 
him,  said,  “Great  king,  we  find  no  fault  in  you.”  Then  they  took 
counsel  together,  saying,  “By  what  means  can  these  plagues  with  which 
we  are  afflicted  be  abated?”  Some  of  them  advocated  the  offering 
of  sacrifice  and  the  saying  of  prayers  and  the  holding  of  public  festivals, 
but  in  spite  of  all  their  rites  and  ceremonies,  they  were  unable  to  abate 
the  plagues.  Others  suggested  the  following  plan  of  action,  “There 
are  six  teachers  possessed  of  great  supernatural  power;  let  them  but 
come  hither  and  the  plagues  will  instantly  subside.”  Others  said, 
“A  Supremely  Enlightened  One  has  arisen  in  the  world,  for  he,  the 
Exalted  One,  preaches  the  Law  which  avails  for  the  welfare  of  all 
living  beings,  [438]  and  he  possesses  great  magical  power  and  great 
supernatural  power;  if  he  but  come  hither  these  plagues  will  instantly 
subside.”  All  applauded  the  suggestion  of  these  last  and  said,  “Where 
does  this  Exalted  Being  now  dwell?” 

Now  at  this  time,  since  the  beginning  of  the  season  of  the  rains 
was  near  at  hand,  the  Teacher  was  in  residence  at  Veluvana,  in  fulfill- 
ment of  the  promise  which  he  had  given  to  King  Bimbisara.  And 
at  that  time  a Licchavi  prince  named  Mahali,  who  was  a member  of 
King  Bimbisara’s  company  and  had  attained  the  Fruit  of  Conversion 
with  King  Bimbisara,  was  seated  in  that  assembly.  Therefore  the 
residents  of  Vesali  prepared  splendid  presents  and  sent  the  Licchavi 
prince  Mahali  to  the  king,  together  with  the  son  of  the  house-priest, 
saying  to  them,  “Obtain  the  favor  of  King  Bimbisara  and  fetch 
hither  the  Teacher.”  Accordingly  the  Licchavi  prince  Mahali  and 
the  son  of  the  house-priest  went  to  the  king,  presented  the  gifts, 
made  known  their  errand,  and  uttered  the  following  request,  “Great 
king,  send  the  Teacher  to  our  city.”  But  the  king,  instead  of  granting 
their  request,  said  simply,  “You  are  men  of  intelligence  and  can  of 
yourselves  obtain  this  favor.” 

So  they  approached  the  Exalted  One,  saluted  him,  and  made  the 
following  request  of  him,  “Reverend  Sir,  three  plagues  have  arisen 
at  Vesali.  If  you  but  go  thither,  they  will  subside.  Come,  Reverend 
Sir,  let  us  go  thither.”  The  Teacher  listened  to  their  request  and 
pondering  within  himself,  became  aware  of  the  following,  “So  soon 
as  the  opening  words  of  the  Jewel  Sutta  are  recited  at  Vesali,  the 
protection  it  affords  will  touch  hundreds  of  thousands  of  millions  of 
worlds.  At  the  conclusion  of  the  Sutta,  eighty-four  thousand  living 
beings  [439]  will  obtain  Comprehension  of  the  Law  and  the  plague 
will  subside.”  So  he  acceded  to  their  request. 


170 


Book  21,  Story  1.  Dhammapada  290  [N.  3. 439a- 

When  King  Bimbisara  heard  that  the  Teacher  had  consented  to 
visit  Vesali,  he  caused  the  news  to  be  proclaimed  throughout  the  city, 
and  approaching  the  Teacher,  asked  him,  “Reverend  Sir,  is  it  true 
that  you  have  consented  to  visit  Vesali?”  “Yes,  great  king,”  replied 
the  Teacher.  “In  that  case,  Reverend  Sir,”  said  the  king,  “pray 
wait  until  I prepare  a road  for  you.”  So  the  king  caused  the  ground 
from  Rajagaha  to  the  Ganges,  a distance  of  five  leagues,  to  be  made 
smooth,  erected  a rest-house  at  the  end  of  each  league,  and  when 
everything  was  in  readiness,  sent  word  to  the  Teacher  that  it  was  time 
for  him  to  come.  The  Teacher  set  out  on  his  journey,  accompanied 
by  five  hundred  monks. 

Each  league  of  the  journey  the  king  caused  flowers  of  the  five 
colors  to  be  spread  knee-deep,  and  flags  and  banners  and  standards 
to  be  set  up;  he  caused  two  white  parasols,  a lower  and  a higher, 
to  be  held  over  the  head  of  the  Exalted  One;  likewise  he  caused  a 
white  parasol  to  be  held  over  the  head  of  each  monk.  And  surrounded 
by  his  retinue,  he  honored  the  Teacher  with  flowers  and  perfumes,  and 
lodged  him  for  one  night  in  each  rest-house,  bestowing  rich  offerings 
upon  him.  In  five  days  he  conducted  him  to  the  bank  of  the  Ganges. 
So  soon  as  the  king  reached  the  bank  of  the  Ganges,  he  adorned  a boat 
and  sent  the  following  message  to  the  inhabitants  of  Vesali,  “Let  them 
prepare  a road  and  come  forth  to  meet  the  Teacher.”  Thereupon  the 
inhabitants  of  Vesali  thought,  “We  will  render  the  Teacher  twice 
the  honors  rendered  by  the  king.”  So  between  Vesali  and  the  Ganges, 
a distance  of  three  leagues,  [440]  they  made  the  ground  smooth,  and 
procuring  parasols  both  lesser  and  greater,  they  prepared  to  honor 
the  Teacher  with  four  white  parasols,  and  each  of  his  monks  with 
two.  Having  made  these  preparations,  they  came  forth  and  stood 
waiting  on  the  bank  of  the  Ganges. 

King  Bimbisara  fastened  two  boats  together,  erected  a pavilion 
thereon,  festooned  the  pavilion  with  flowers,  and  prepared  for  the 
Buddha  a seat  of  all  kinds  of  jewels.  The  Exalted  One  seated  him- 
self therein,  and  when  the  monks  embarked,  they  too  sat  down  in  a 
circle  around  him.  The  king  followed  the  float,  descending  into  the 
water  to  his  neck.  Then  he  said,  “Reverend  Sir,  until  the  Exalted 
One  returns,  I shall  remain  right  here  on  the  bank  of  the  Ganges.” 
So  saying,  he  pushed  off  the  float  and  turned  back.  Having  voyaged 
a distance  of  a league  up  the  Ganges,  the  Teacher  reached  the  bound- 
ary of  the  territories  of  the  Vesaliyas. 

The  Licchavi  princes  came  forth  to  meet  the  Teacher,  and  enter- 


-N. 3. 4423] 


The  Ascent  of  the  Ganges 


171 


ing  into  the  water  up  to  their  necks,  they  drew  the  vessel  to  the  bank 
and  assisted  the  Teacher  to  disembark  from  the  vessel.  The  moment 
the  Teacher  disembarked  from  the  vessel  and  set  foot  on  the  ground, 
a severe  storm  came  up  and  there  was  a heavy  fall  of  rain.  Everywhere 
flowed  streams  of  water  knee-deep  or  thigh-deep  or  waist-deep,  and 
washed  all  the  corpses  into  the  Ganges,  so  that  the  whole  region  round 
about  was  cleansed  and  made  pure  and  sweet.  The  Licchavi  princes 
lodged  the  Teacher  at  intervals  of  a league  along  the  road,  bestowing 
upon  him  twice  the  offerings  bestowed  upon  him  by  the  king.  In 
three  days  [441]  they  conducted  him  to  Vesali. 

Sakka  king  of  the  gods  drew  near,  accompanied  by  a troop  of 
deities.  With  the  gathering  together  of  deities  so  powerful,  the  evil 
spirits  fled,  for  the  most  part.  In  the  evening  the  Teacher  stood  at 
the  gate  of  the  city  and  addressed  the  Elder  Ananda  as  follows, 
“Ananda,  receive  from  me  this  Jewel  Sutta  and  recite  it  as  Protection 
within  the  three  walls  of  the  city  Vesali,  making  the  rounds  of  the 
city  with  the  Licchavi  princes.”  The  Elder  received  the  Jewel  Sutta 
from  the  lips  of  the  Teacher,  took  water  in  the  Teacher’s  stone 
bowl,  and  then  went  and  took  his  stand  at  the  gate  of  the  city.  And 
standing  there,  he  meditated  on  all  the  Merits  of  the  Buddha,  beginning 
with  his  Resolve;  considering  in  turn  the  Ten  Perfections  of  the 
Tathagata,  the  Ten  Minor  Perfections,  and  the  Ten  Major  Perfections; 
the  Five  Great  Sacrifices;  the  Three  Meritorious  Acts,  in  behalf  of 
the  world,  in  behalf  of  his  kinsmen,  and  for  the  sake  of  Enlightenment; 
his  Descent  into  the  Womb  in  the  last  state  of  his  existence;  his 
Birth;  the  Great  Retirement,  the  Great  Exertion,  his  conquest  of 
Mara  on  the  throne  of  Enlightenment,  his  attainment  of  Omniscience, 
and  the  Nine  Transcendent  Conditions.  And  when  he  had  so  done, 
he  entered  the  city  and  during  the  three  watches  of  the  night  went 
about  within  the  three  walls  of  the  city  reciting  the  Jewel  Sutta  as 
Protection. 

The  moment  he  uttered  the  word  “Whatsoever”  (stanza  3)  and 
threw  the  water  upwards,  it  fell  upon  the  evil  spirits.  From  the 
third  stanza  on,  drops  of  water  resembling  tiny  balls  of  silver  rose 
into  the  air  and  fell  upon  the  sick  men.  Straightway  the  sickness 
of  those  men  was  cured,  and  rising  to  their  feet  in  all  quarters,  they 
surrounded  the  Elder.  [442]  So  soon  as  the  word  “Whatsoever” 
was  uttered,  the  evil  spirits  who  formerly  infested  such  places  as 
heaps  of  firebrands  and  piles  of  sweepings  and  pinnacles  and  walls, 
touched  by  the  drops  of  water,  strove  to  escape  by  one  door  after 


172 


Book  21,  Story  1.  Dhammapada  290  [N.  3.4424- 


another.  Now  although  there  were  many  thousand  doors,  there  was 
not  room  enough  for  them  to  escape  by  the  doorways,  and  therefore 
they  broke  down  the  walls  and  thus  made  their  escape. 

The  populace  smeared  the  town-hall  which  stood  in  the  midst 
of  the  city  with  all  the  perfumes,  and  erected  overhead  a canopy 
adorned  with  golden  stars  and  other  ornaments,  and  having  prepared 
a Seat  for  the  Buddha,  announced  to  the  Teacher  that  all  things  were 
in  readiness.  So  the  Teacher  seated  himself  in  the  Seat  prepared  for 
him,  and  the  Congregation  of  Monks  and  the  host  of  Licchavi  princes 
sat  down  in  a circle  about  the  Teacher,  and  Sakka  king  of  the  gods, 
surrounded  by  a company  of  deities,  stood  in  a suitable  place.  The 
Elder  went  about  the  entire  city,  returned  with  a great  multitude  whose 
diseases  had  been  cured,  and  having  saluted  the  Teacher,  sat  down. 
The  Teacher  surveyed  the  company  and  recited  the  Jewel  Sutta  once 
more.  At  its  close,  eighty-four  thousand  living  beings  obtained 
Comprehension  of  the  Law.  Thus  in  like  manner  on  the  following  day 
and  for  seven  days  thereafter  he  recited  the  same  Sutta.  And  then, 
perceiving  that  all  the  plagues  had  been  abated,  he  addressed  himself 
to  the  host  of  Licchavi  princes,  and  departed  from  Vesali.  The 
Licchavi  princes  rendered  double  honors  to  the  Teacher,  and  again 
in  three  days  conducted  him  to  the  bank  of  the  river  Ganges. 

The  Naga  kings  reborn  in  the  Ganges  thought  to  themselves, 
“Men  render  honor  to  the  Tathagata;  shall  we  not  do  the  same?” 
[443]  Accordingly  they  created  boats  of  gold  and  silver  and  precious 
stones,  caused  couches  to  be  prepared  of  gold  and  silver  and  precious 
stones,  caused  the  surface  of  the  river  to  be  covered  with  lotus 
flowers  of  the  five  colors,  and  then  requested  the  Teacher  to  enter 
their  respective  boats,  saying  to  him,  “Reverend  Sir,  be  favorable 
to  us  likewise.”  Thereupon  deities  one  and  all,  beginning  with  the 
deities  of  earth  and  extending  to  the  deities  of  the  highest  Brahma- 
world,  said  to  themselves,  “Both  men  and  Nagas  are  rendering  honor 
to  the  Tathagata;  shall  we  not  do  the  same?”  Accordingly  deities 
one  and  all  did  honor  to  him. 

Thereupon  Nagas  raised  parasol  after  parasol,  each  a league  in 
height,  and  below  them  other  Nagas  did  the  same.  Likewise  deities 
of  earth  dwelling  in  trees  and  jungles  and  mountains,  and  deities 
dwelling  in  the  sky;  from  the  World  of  the  Nagas  to  the  World  of 
Brahma,  the  deities  contained  within  the  circle  of  the  Cakkavala 
one  and  all  raised  parasol  after  parasol.  Between  the  parasols  were 
flags,  and  between  the  flags  were  banners,  and  at  intervals  were 


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The  Ascent  of  the  Ganges 


173 


marks  of  hospitality,  — festoons  and  perfumes  and  incense.  The 
male  deities  adorned  with  all  the  adornments,  in  festive  array,  soared 
through  the  sky  making  loud  acclaim.  (Tradition  has  it  that  there 
have  been  three  great  Assemblages,  the  Assemblage  on  the  occasion 
of  the  Twin  Miracle,  the  Assemblage  on  the  occasion  of  the  Descent 
of  the  Gods,  and  this  Assemblage  on  the  occasion  of  the  Ascent  of  the 
Ganges.)  On  the  other  side  of  the  river  Bimbisara,  having  made  ready 
offerings  double  those  presented  by  the  Licchavi  princes,  [444]  stood 
watching  the  Exalted  One  as  he  approached. 

When  the  Teacher  looked  upon  the  splendid  gifts  offered  by  the 
kings  on  both  sides  of  the  Ganges  and  perceived  the  motive  which 
actuated  the  Nagas  and  other  deities,  he  put  forth  his  magical  power 
and  created  in  each  boat  a counterfeit  Buddha  with  a retinue  of  five 
hundred  monks.  Thus  did  a Buddha  sit  under  each  white  parasol  and 
under  each  wishing-tree  and  under  each  wTreath  of  flowers,  surrounded 
by  a host  of  Nagas.  Likewise  in  every  place  among  the  deities  of  the 
earth  and  the  deities  of  the  sky,  he  created  by  supernatural  power  a 
counterfeit  Buddha  with  his  proper  retinue.  Thus  there  was,  as  it 
were,  one  festival  and  one  holiday  within  the  whole  circle  of  the 
Cakkavala;  in  gracious  condescension,  as  a favor  to  the  Nagas,  a 
Buddha  embarked  in  each  jeweled  boat;  and  as  a favor  to  the  monks, 
a Buddha  embarked  in  each  jeweled  boat. 

The  Naga-kings  escorted  within  the  Abode  of  the  Nagas  the 
Congregation  of  Monks  presided  over  by  the  Buddha,  listened  all 
night  long  to  a discourse  on  the  Law’  delivered  by  the  Teacher,  and 
on  the  following  day  served  the  Congregation  of  Monks  presided 
over  by  the  Buddha  with  celestial  food  both  hard  and  soft.  After 
delivering  the  address  of  thanksgiving,  the  Teacher  departed  from  the 
Abode  of  the  Nagas,  and  with  five  hundred  boats  crossed  the  river 
Ganges,  honored  by  the  deities  of  all  the  Cakkavalas.  The  king  came 
forth  to  meet  the  Teacher,  assisted  him  to  disembark  from  the  boat, 
and  rendering  him  honor  double  that  bestowed  upon  him  by  the 
Licchavi  princes  when  he  arrived,  conducted  him  in  the  same  way  as 
before  in  five  days  to  Rajagaha.  [445] 

On  the  following  day,  after  the  monks  had  returned  from  their 
rounds  for  alms,  as  they  sat  together  in  the  evening  in  the  Hall  of 
Truth,  they  began  the  following  discussion:  “Oh,  how  great  is  the 
supernatural  power  of  the  Buddhas ! Oh,  how  firm  is  the  faith  of  gods 
and  men  in  the  Teacher!  For  a distance  of  eight  leagues  along  the 
Ganges,  both  on  this  side  of  the  river  and  on  the  other  side,  because  of 


174 


Book  21,  Story  1.  Dhammapada  290  [N.3.445s- 


their  faith  in  the  Buddha,  kings  rendered  smooth  the  surface  of  the 
earth  and  sprinkled  sand,  and  spread  flowers  of  various  kinds  knee- 
deep;  through  the  supernatural  power  of  the  Nagas  the  surface  of 
the  Ganges  was  covered  with  lotuses  of  the  five  kinds;  as  far  as  the 
highest  heaven  parasol  after  parasol  was  raised  aloft;  the  whole  round 
world  was,  as  it  were,  uninterrupted  decoration  and  holiday.” 

The  Teacher  drew  near  and  asked  them,  “Monks,  what  is  it  that 
you  are  discussing  now  as  you  sit  here  together?”  lYhen  they  told 
him,  he  said,  “Monks,  it  is  not  true  that  honors  and  offerings  have 
accrued  to  me  through  my  supernatural  power  as  Buddha,  or  through 
the  supernatural  power  of  Nagas  and  deities  and  Brahma;  on  the 
contrary  it  is  through  the  supernatural  power  of  a slight  offering  I made 
in  a previous  state  of  existence  that  these  honors  and  offerings  have 
accrued  to  me.”  Thereupon  the  monks  asked  him  what  he  meant; 
and  in  response  to  their  request  to  make  the  matter  plain,  he  related 
the  following 


1 a.  Story  of  the  Past : The  Brahman  Samkha 

Once  upon  a time,  long,  long  ago,  there  dwelt  at  Takkasila  a 
Brahman  named  Samkha,  and  he  had  a son  named  Suslma,  a youth 
about  sixteen  years  of  age.  One  day  Suslma  went  to  his  father  and 
said  to. him,  “My  dear  father,  I wish  to  go  to  Benares  and  rehearse 
the  Sacred  Word.”  His  father  said  to  him,  “Very  well,  my  dear  son; 
such  and  such  a Brahman  is  a friend  of  mine;  [446]  go  and  study 
under  him.”  “Very  well,”  replied  the  son,  accepting  the  suggestion. 
In  due  course  he  reached  Benares,  approached  that  Brahman,  and 
told  him  that  his  father  had  sent  him  to  him. 

The  Brahman,  learning  that  the  youth  was  the  son  of  his  friend, 
accepted  him  as  a pupil,  and  so  soon  as  the  weariness  of  the  journey 
had  worn  off,  on  an  auspicious  day,  began  to  make  him  repeat  the 
Sacred  Word  to  him.  Now  the  youth  learned  a great  deal  in  a short 
time  and  retained  in  his  memory  without  loss  everything  he  had 
learned,  even  as  lion-oil  placed  in  a golden  vessel  is  retained  without 
loss.  The  result  was  that  in  no  long  time  he  learned  from  the  lips  of 
his  teacher  all  there  was  to  be  learned.  He  repeated  the  Sacred 
Word  accurately  and  understood  the  beginning  and  middle  of  the 
teaching  he  had  received,  but  not  the  end. 

So  he  approached  his  teacher  and  said  to  him,  “I  understand  only 
the  beginning  and  middle  of  this  teaching,  but  not  the  end.”  His 


-N.3.448s] 


The  Ascent  of  the  Ganges 


175 


teacher  replied,  “My  dear  pupil,  I also  do  not  understand  the  end.” 
Then  the  youth  asked  his  teacher,  “But,  teacher,  who  does  know  the 
end?”  His  teacher  replied,  “My  dear  pupil,  here  in  Isipatana  reside 
sages  who  may  know;  approach  them  and  ask  them.” 

So  the  youth  approached  the  Private  Buddhas  and  asked  them, 
“Is  it  true  that  you  know  the  end  of  this  teaching  ? ” “Yes,  we  know.” 
“Well  then,  teach  it  to  me.”  “We  will  not  teach  it  to  anyone  who 
is  not  a monk;  if  you  need  to  know  the  end,  become  a monk.”  [447] 
“Very  well,”  replied  the  youth,  consenting,  and  forthwith  retired 
from  the  world  and  became  a monk  of  their  order.  “Just  learn  this,” 
said  they  to  the  youth;  “thus  the  lower  garment  is  to  be  put  on  and 
thus  the  upper  garment  is  to  be  put  on.”  Thus  did  they  teach  him 
the  minor  duties. 

Remaining  there  as  their  pupil  and  learning  all  they  had  to  teach 
him,  because  he  possessed  the  requisite  faculties,  he  attained  in  but 
a short  time  the  enlightenment  of  a Private  Buddha.  His  fame  spread 
throughout  the  city  of  Benares  even  as  the  full  moon  in  the  sky,  and 
he  received  the  richest  gain  and  the  highest  renown.  Because  the 
works  he  wrought  were  conducive  to  but  a short  term  of  life,  he  passed 
into  Nibbana  in  but  a short  time.  The  Private  Buddhas  and  the 
populace  performed  the  funeral  rites  over  his  body,  and  having  so 
done,  gathered  up  the  relics  and  erected  a shrine  over  them  at  the  gate 
of  the  city. 

Samkha  the  Brahman  thought  to  himself,  “My  son  has  been  gone 
a long  time;  I will  find  out  what  has  become  of  him.”  So,  desiring  to 
see  his  son  once  more,  he  departed  from  Takkasila  and  in  due  course 
arrived  at  Benares.  Seeing  a great  concourse  of  people,  he  thought 
to  himself,  “Doubtless  some  one  in  this  throng  will  know  what  has 
become  of  my  son.” 

Accordingly  he  approached  the  crowd  and  asked,  “A  youth  named 
Susima  came  here  some  time  ago;  is  it  possible  that  you  know  what 
has  become  of  him?”  “Yes,  Brahman,  we  know.  He  studied  the 
Three  Vedas  under  such  and  such  a Brahman,  retired  from  the  world 
and  became  a monk,  attained  the  Enlightenment  of  a Private  Buddha, 
and  passed  into  Nibbana;  this  shrine  which  has  been  erected  here  is 
his  shrine.”  Thereupon  the  Brahman  smote  the  earth  with  his  hand, 
and  weeping  [448]  and  lamenting,  went  to  the  inclosure  about  the 
shrine.  He  tore  up  the  grass,  brought  sand  in  his  outer  garment  and 
spread  it  over  the  inclosure  about  the  shrine,  sprinkled  the  ground 
with  water  from  his  water-pot,  scattered  wild  flowers  as  a mark  of 


176 


Book  21,  Story  2.  Dhammapada  291  [N.3.448*- 


respect,  spread  aloft  his  robe  as  a banner,  planted  his  own  parasol 
over  the  mound,  and  having  so  done,  departed.  Story  of  the  Past 
concluded. 

When  the  Teacher  had  related  this  Story  of  the  Past,  he  said, 
“At  that  time,  monks,  I was  the  Brahman  Samkha,  and  it  was  I who 
uprooted  the  grass  which  grew  in  the  inclosure  about  the  shrine  of 
the  Private  Buddha  Suslma.  As  the  fruit  of  this  act  of  mine,  these 
princes  cleared  a path  eight  leagues  long  of  stumps  of  trees  and  brambles 
and  made  it  smooth  and  even.  It  was  I who  spread  sand  there;  and 
as  the  fruit  of  this  act  of  mine,  these  princes  spread  sand  over  a path 
eight  leagues  long.  It  was  I who  scattered  wild  flowers  there  as  a 
mark  of  respect;  and  as  the  fruit  of  this  act  of  mine,  various  kinds 
of  flowers  were  scattered  over  a path  eight  leagues  long,  and  the  water 
of  the  Ganges  was  covered  for  a distance  of  a league  with  lotuses  of 
the  five  kinds.  It  was  I who  sprinkled  the  ground  with  water  from 
my  water-pot;  and  as  the  fruit  of  this  act  of  mine,  there  was  a shower 
of  rain  in  Vesali.  It  was  I who  raised  a banner  aloft  and  planted  a 
parasol;  and  as  the  fruit  of  this  act  of  mine,  the  whole  circle  of  the 
Cakkavala  as  far  as  the  highest  heaven,  was  gay  with  one  mass  of  flags 
and  banners  and  with  parasol  after  parasol.  Monks,  these  offerings 
and  honors  did  not  accrue  to  me  through  my  supernatural  power  as 
Buddha,  nor  yet  through  the  supernatural  power  of  Nagas  and  deities 
and  Brahma;  on  the  contrary  it  was  through  the  supernatural  power 
of  a slight  offering  I made  in  a previous  state  of  existence.”  So  saying, 
he  expounded  the  Law  by  pronouncing  the  following  Stanza,  [449] 

290.  If  by  renouncing  some  trifling  pleasure  one  can  obtain  pleasure  abounding, 

A wise  man  should  consider  pleasure  abounding  and  renounce  the  trifling  pleasure. 


XXI.  2.  “NOT  HATRED  FOR  HATRED”1 

Whoever  by  causing  suffering  to  others.  This  religious  instruction 
was  given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  a certain  woman  who  ate  the  eggs  of  a hen. 

The  story  goes  that  in  a certain  village  named  Pandupura,  not  far 
from  the  city  of  Savatthi,  there  dwelt  a certain  fisherman.  One  day 
as  he  was  on  his  way  to  Savatthi,  he  saw  some  tortoise’s  eggs  lying  on 
the  bank  of  the  river  Aciravatl.  Taking  these  with  him,  he  went  to 

1 Cf.  Story  i.  4,  and  Rogers,  Buddhaghosha’s  Parables,  xi:  103-104.  Text:  N iii. 
449-451. 


-N.3.4519] 


“Not  haired  for  hatred’’'’ 


177 


Savatthi,  where  he  stopped  at  a certain  house  and  had  them  cooked. 
As  he  was  eating  the  eggs,  he  gave  a single  egg  to  a girl  who  lived  in 
that  house.  [450]  The  girl  ate  the  egg,  and  after  she  had  done  so, 
would  have  nothing  more  to  do  with  hard  food.  So  her  mother  took 
a single  egg  from  the  nest  of  a hen  and  gave  it  to  her  to  eat.  She  ate 
the  egg,  and  her  liking  for  this  kind  of  food  became  so  strong  that 
after  that  she  would  herself  take  hen’s  eggs  and  eat  them. 

The  hen,  observing  that  every  time  she  laid  eggs  the  girl  would 
take  them  and  eat  them,  took  offense  and  conceived  a grudge  against 
her.  And  she  made  the  following  Earnest  Wish,  “When  I have  passed 
out  of  this  state  of  existence,  may  I be  reborn  as  an  ogress  able  to 
devour  your  children.”  So  when  the  hen  died,  she  was  reborn  in  that 
very  house  as  a cat.  When  the  girl  died,  she  was  reborn  in  that  very 
house  as  a hen.  The  hen  laid  eggs,  and  the  cat  came  and  ate  them. 
Again  the  second  time  she  ate  them,  and  again  the  third. 

Then  said  the  hen,  “Three  times  you  have  eaten  my  eggs,  and  now 
you  desire  to  eat  me  too.  When  I have  passed  out  of  this  state  of 
existence,  may  I be  able  to  devour  you  and  your  children.”  WThen  she 
passed  out  of  that  state  of  existence,  she  was  reborn  as  a leopardess. 
When  her  enemy  died,  she  was  reborn  as  a doe.  When  the  doe  brought 
forth  young,  the  leopardess  came  and  ate  both  the  young  and  the  doe. 

Thus  in  each  of  five  hundred  successive  states  of  existence  they 
devoured  each  other  and  brought  suffering  one  upon  another.  Finally 
one  of  them  was  reborn  as  an  ogress  and  the  other  as  a young  woman 
of  family  at  Savatthi.  (From  this  point  on  the  story  runs  the  same 
as  that  given  in  the  Commentary  on  the  Stanza  beginning,  “For  it 
is  not  by  hatred  that  hatreds  are  quenched.”  Only  in  this  case  the 
Teacher,  after  pronouncing  the  words  “Hatred  is  quenched  by  love, 
not  by  hatred,”  expounded  the  Law  for  the  benefit  of  both  women  by 
pronouncing  the  following  Stanza,) 

291.  Whoever  by  causing  suffering  to  others  seeks  to  win  happiness  for  himself. 

Becomes  entangled  in  the  bonds  of  hate;  such  a man  is  never  freed  from 
hatred.  [451] 

At  the  conclusion  of  the  lesson,  the  ogress  became  established  in 
the  Refuges,  took  upon  herself  the  Five  Precepts,  and  was  freed  from 
hatred.  Her  enemy  was  established  in  the  Fruit  of  Conversion.  The 
assembled  company  also  profited  by  the  lesson. 


178  Book  21,  Story  4-  Dhammapada  294-295  [N.3.45111- 


XXI.  3.  THE  MONKS  WHO  WERE  GIVEN  TO  VANITIES1 

For  that  which  should  he  done.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  at  Jatiya  Grove  near 
Bhaddiya  with  reference  to  the  monks  of  Bhaddiya. 

It  seems  that  these  monks  were  in  the  habit  of  ornamenting  their 
shoes,  even  as  says  the  Sacred  Word:  “Now  at  that  time  the  monks  of 
Bhaddiya  were  in  the  habit  of  wearing  ornamental  shoes  of  various 
kinds.  They  made  or  caused  to  be  made  shoes  of  tina-grass;  they 
made  or  caused  to  be  made  shoes  of  munja-grass;  they  made  or  caused 
to  be  made  shoes  of  babbaja-grass,  of  the  leaves  of  the  date-palm,  of 
kamala-grass;  they  made  or  caused  to  be  made  woolen  shoes.  They 
neglected  instruction,  questioning,  higher  morality,  higher  meditation, 
higher  wisdom.”  [452] 

When  the  monks  learned  that  these  monks  were  given  to  this  mode 
of  conduct,  they  were  offended  and  informed  the  Teacher.  Thereupon 
the  Teacher  rebuked  those  monks,  saying  to  them,  “Monks,  you  came 
here  for  one  purpose,  but  have  devoted  yourselves  to  another.”  So 
saying,  he  preached  the  Law  to  them  by  pronouncing  the  following 
Stanzas, 

292.  For  that  which  should  be  done  is  left  undone; 

And  that  is  done  which  should  be  left  undone; 

The  Impurities  of  the  arrogant  and  heedless  ever  increase. 

293.  But  they  that  ever  devote  themselves  to  Meditation  on  the  Body, 

They  follow  not  after  that  which  should  be  left  undone, 

But  persevere  in  that  which  should  be  done; 

The  Impurities  of  the  thoughtful  and  intelligent  come  to  an  end.  [453] 

At  the  conclusion  of  the  lesson,  those  monks  were  established  in 
Arahatship;  the  assembled  company  also  profited  by  the  lesson. 

XXI.  4.  THE  MONK  WHO  HAD  KILLED  HIS  MOTHER 

AND  FATHER2 

After  killing  a mother.  This  religious  instruction  was  given  by  the 
Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to  Elder 
Lakuntaka  Bhaddiya. 

1 Derived  from  the  Vinaya,  Maha  Vagga,  v.  8.  1:  i.  1901"6.  Text:  N iii.  451-453. 

2 Text:  N iii.  453-455. 


-N.3. 455is]  The  monk  who  had  killed  his  parents  179 

For  once  upon  a day  several  visiting  monks  drew  near  to  the 
Teacher  as  he  sat  in  his  day-quarters,  saluted  him,  and  sat  down  re- 
spectfully on  one  side.  At  that  moment  Elder  Lakuntaka  Bhaddiya 
passed  by  not  far  from  the  Exalted  One.  The  Teacher,  knowing  the 
disposition  of  mind  of  those  monks,  looked  at  the  Elder  and  said  to 
the  monks,  “Look,  monks!  There  is  a monk  who  has  killed  mother  and 
father  and  free  from  pain  he  goes ! ” “What  is  this  the  Teacher  says  ? ” 
exclaimed  those  monks,  looking  each  other  in  the  face,  while  doubt 
sprang  up  within  them.  And  they  said  to  the  Teacher,  “Reverend 
Sir,  what  say  you  ?”  Then  the  Teacher  preached  the  Law  to  them  by 
pronouncing  the  following  Stanza, 

294.  After  killing  a mother  and  a father,  and  two  kings  of  the  Warrior  caste. 

After  destroying  a kingdom  with  its  inhabitants,  scatheless  goes  the  Brah- 
man. [454] 

At  the  conclusion  of  the  lesson  those  monks  were  established  in 
Arahatship. 

(The  story  relating  to  the  second  stanza  is  like  the  preceding.  At 
that  time  also  the  Teacher  spoke  with  reference  to  Elder  Lakuntaka. 
Preaching  the  Law  to  those  monks,  the  Teacher  pronounced  the 
following  Stanza:) 

295.  After  killing  a mother  and  a father,  two  Brahman  kings, 

And  an  eminent  man  besides,  scatheless  goes  the  Brahman. 


XXI.  5.  THE  YOUTH  AND  THE  DEMONS 1 

Well  awake.  This  religious  instruction  was  given  by  the  Teacher 
while  he  was  in  residence  at  Veluvana  with  reference  to  the  son  of  a 
wood-carter.  [455] 

There  lived  at  Rajagaha  two  youths  who  spent  most  of  their  time 
playing  ball.  One  of  them  was  the  son  of  a true  believer,  the  other 
the  son  of  a heretic.  The  son  of  the  true  believer  used  to  practice 
Meditation  on  the  Buddha  as  he  threw  the  ball,  and  would  say  as  he 
threw  the  ball,  “Praise  be  to  the  Buddha!”  The  other  youth  used  to 
proclaim  the  merits  of  the  heretics  and  would  say  as  he  threw  the  ball, 
“Praise  be  to  the  Arahats!”  Of  the  two  youths,  the  son  of  the  true 
believer  invariably  won,  while  the  other  youth  invariably  lost.  The 
son  of  the  heretic  observed  the  actions  of  his  rival,  [456]  and  said  to 


1 Text:  N iii.  455-460. 


180  Book  21,  Story  5.  Dhammapada  296-301  [N.3.4561- 


himself,  “This  youth  practices  such  and  such  a form  of  meditation 
and  says  such  and  such  words  as  he  throws  the  ball,  and  by  so  doing 
invariably  gets  the  best  of  me;  I also  will  do  likewise.”  Accordingly 
he  began  to  familiarize  himself  with  Meditation  on  the  Buddha. 

Now  one  day  his  father  yoked  his  cart  and  set  out  to  procure  fire- 
wood, taking  his  son  with  him.  After  filling  his  cart  with  firewood 
in  the  forest,  he  set  out  to  return.  On  his  way  back  he  stopped  out- 
side of  the  city  near  a burning-ground  in  a pleasant  place  where  there 
was  water,  unyoked  his  oxen,  and  dealt  out  the  food.  In  the  evening 
his  oxen  followed  a herd  of  cattle  into  the  city.  The  cart-driver  started 
after  his  oxen,  entered  the  city,  found  his  oxen  while  it  wTas  still 
evening,  and  taking  them  with  him,  set  out  to  depart  from  the  city. 
But  he  could  not  find  the  gate;  indeed,  before  he  reached  the  gate,  it 
had  been  closed.  When  it  was  night-time,  his  son  lay  down  under  the 
cart  all  by  himself  and  fell  asleep. 

Now  Rajagaha  was  ordinarily  haunted  by  many  evil  spirits,  and 
it  was  near  a burning-ground  that  the  youth  lay  down  to  sleep.  As 
he  lay  there,  two  evil  spirits  caught  sight  of  him.  One  of  them  preyed 
upon  the  burning-ground  and  was  a holder  of  false  views,  while  the 
other  was  an  orthodox  believer.  Said  the  holder  of  false  views  to  the 
orthodox  believer,  “This  man  is  our  prey;  let  us  eat  him.”  The  ortho- 
dox believer  replied,  “Enough!  get  rid  of  that  idea!”  But  in  spite  of 
the  efforts  of  the  orthodox  believer  to  prevent  him,  the  holder  of  false 
views  disregarded  his  words,  and  taking  hold  of  the  youth  by  the  feet, 
tried  to  drag  him  away.  [457] 

At  that  instant,  as  the  result  of  the  youth’s  thorough  familiarity 
with  the  practice  of  Meditation  upon  the  Buddha,  the  youth  ex- 
claimed, “Praise  be  to  the  Buddha!”  Thereupon  the  evil  spirit, 
terrified  with  great  fear,  stepped  back.  Said  the  orthodox  believer, 
“We  have  done  what  we  ought  not  to  have  done;  we  shall  pay  the 
penalty  for  this.”  So  saying,  the  orthodox  believer  stood  guard  over 
the  youth,  while  the  holder  of  false  views  entered  the  city,  filled 
the  king’s  dish  with  food,  and  brought  it  back  with  him.  Then  both 
of  the  evil  spirits  ministered  to  the  youth  as  would  a mother  and 
a father,  assisting  him  to  rise  and  giving  him  food  to  eat.  Finally, 
through  their  supernatural  power  as  demons,  they  cut  letters  on  the 
king’s  dish,  telling  what  they  had  done,  saying  to  themselves,  “Let 
the  king  see  these  letters,  but  no  one  else.”  And  placing  the  dish  in 
the  wood-cart,  they  stood  guard  over  the  cart  all  night  long  and  then 
went  their  way. 


-N.3.45819] 


The  youth  and  the  demons 


181 


On  the  following  day  the  cry  went  forth,  “The  king’s  dish  has  been 
removed  from  the  palace  by  thieves.”  Thereupon  the  people  closed 
the  gates  of  the  city  and  searched  the  city.  But  not  finding  the  dish 
within  the  city,  they  went  out  of  the  city,  and  after  looking  everywhere, 
found  the  golden  dish  in  the  wood-cart.  Then  they  took  the  youth 
prisoner,  saying,  “Here  is  the  thief,”  and  brought  him  before  the 
king.  When  the  king  saw  the  letters,  he  asked  the  youth,  “Friend, 
what  does  this  mean  ? ” “I  know  not, your  majesty, ’’replied  the  youth, 
“My  mother  and  father  came  by  night  and  brought  me  food  and 
stood  guard  over  me.  I thought  to  myself,  ‘My  mother  and  father 
are  guarding  me  from  harm;’  and  free  from  fear,  I fell  asleep.  That 
is  all  I know  about  it.” 

At  that  moment  the  mother  and  father  of  the  youth  came  to  that 
place.  When  the  king  heard  what  had  happened,  he  took  those  three 
persons  with  him,  [458]  went  to  the  Teacher,  and  told  him  the  whole 
story.  “Reverend  Sir,”  he  asked,  “Is  Meditation  on  the  Buddha  alone 
a protection,  or  are  Meditation  on  the  Law  and  other  forms  of  medita- 
tion also  means  of  protection?”  The  Teacher  replied,  “Great  king. 
Meditation  on  the  Buddha  is  not  the  sole  means  of  protection,  but 
those  whose  thoughts  have  been  well  disciplined  by  any  of  the  Six 
Forms  of  Meditation  have  no  need  of  any  other  protection  or  means 
of  defense,  nor  of  spells  or  herbs.”  So  saying,  he  enumerated  the  Six 
Forms  of  Meditation  by  pronouncing  the  following  Stanzas, 

296.  Well  awake  and  watchful  ever  are  the  disciples  of  Gotama, 

They  that  meditate  constantly,  both  by  day  and  by  night,  on  the  Buddha. 

297.  Well  awake  and  watchful  ever  are  the  disciples  of  Gotama, 

They  that  meditate  constantly,  both  by  day  and  by  night,  on  the  Law. 

298.  Well  awake  and  watchful  ever  are  the  disciples  of  Gotama, 

They  that  meditate  constantly,  both  by  day  and  by  night,  on  the  Order. 

299.  Well  awake  and  watchful  ever  are  the  disciples  of  Gotama, 

They  that  meditate  constantly,  both  by  day  and  by  night,  on  the  body. 

300.  Well  awake  and  watchful  ever  are  the  disciples  of  Gotama, 

They  whose  minds  delight,  both  by  day  and  by  night,  in  non-injury. 

301.  W7ell  awake  and  watchful  ever  are  the  disciples  of  Gotama, 

They  whose  minds  delight,  both  by  day  and  by  night,  in  meditation. 


182 


Book  21,  Story  6.  Dhammapada  302 


[N.3.4C0S- 


XXI.  6.  THE  VAJJIAN  PRINCE  WHO  BECAME  A 

MONK  1 

Fraught  with  hardship  is  the  life  of  a monk.  This  religious  instruc- 
tion was  given  by  the  Teacher  while  he  was  in  residence  at  Mahavana 
near  Vesali  with  reference  to  a certain  Vajjian  prince  who  became 
a monk.  [460]  The  story  concerning  him  is  as  follows : 

A certain  Vajjian  prince  who  had  become  a monk  took  up  his 
residence  at  Vesali  in  a certain  forest-grove.  It  so  happened  that  at 
that  time  there  was  a festival  in  progress  at  Vesali  which  lasted  through 
the  night.  When  this  monk  heard  the  noise  and  tumult  of  the  beating 
of  drums  and  the  playing  of  musical  instruments  at  Vesali,  he  wept 
and  lamented,  and  uttered  on  that  occasion  the  following  Stanza, 

Alone  we  reside  in  the  forest,  like  a log  thrown  away  in  the  wood. 

On  such  a night  as  this,  who  is  worse  off  than  we? 

It  appears  that  this  monk  had  formerly  been  a prince  in  the 
kingdom  of  the  Vajjians,  and  that  when  his  turn  came  to  rule,  he 
renounced  his  kingdom  and  became  a monk.  [461]  On  the  night  of 
full  moon  of  the  month  Kattika,  the  entire  city  of  Vesali  wras  decked 
with  flags  and  banners,  making  it  coterminous  with  the  realms  of  the 
Four  Great  Kings,  and  the  festival  began.  As  the  festival  continued 
through  the  night,  he  listened  to  the  noise  of  the  beating  of  drums 
and  the  striking  of  other  musical  instruments  and  the  sound  of  the 
playing  of  lutes.  When  the  seven  thousand  and  seven  hundred  and 
seven  princes  of  Vesali,  and  a like  number  of  young  princes  and  com- 
manders-in-chief,  all  dressed  and  adorned  in  festive  array,  entered  the 
street  for  the  purpose  of  taking  part  in  the  festivities,  he  himself  walked 
through  his  great  cloister  sixty  cubits  long,  beheld  the  moon  poised 
in  mid-heaven,  stopped  near  the  seat  at  the  end  of  the  cloister  and  sur- 
veyed his  own  person,  for  lack  of  festive  garments  and  adornments  re- 
sembling a log  of  wood  thrown  away  in  the  forest.  And  then  and 
there  he  thought  to  himself,  “Is  there  any  one  worse  off  than  we?” 

Under  ordinary  circumstances  he  possessed  the  merits  and  virtues 
of  a forest-dweller,  but  on  this  occasion  was  oppressed  with  discontent, 
and  therefore  spoke  thus.  Thereupon  the  forest-spirit  who  inhabited 


1 This  story  is  derived  from  Samyutta,  ix.  9:  i.  201-202,  and  is  in  turn  the  source 
of  Thera-Gdtha  Commentary,  lxii.  Text:  N iii.  460-463. 


183 


-N.3.464n]  The  Vajjian  'prince  who  became  a monk 

that  forest-grove  formed  the  resolution,  “I  will  stir  up  this  monk,” 
and  uttered  in  reply  the  following  Stanza, 

Alone  you  reside  in  the  forest,  like  a log  thrown  away  in  the  wood. 

Many  envy  you,  even  as  denizens  of  Hell  envy  him  that  goes  to  Heaven. 

The  discontented  monk  heard  this  Stanza,  and  on  the  following 
day  approached  the  Teacher,  saluted  him,  and  sat  down  respectfully 
on  one  side.  Aware  of  what  had  happened,  [462]  and  desiring  to  make 
plain  the  hardships  of  the  household  life,  the  Teacher  summed  up 
the  Five  Kinds  of  Suffering  in  the  following  Stanza, 

302.  Fraught  with  hardship  is  the  life  of  a monk,  and  hard  to  enjoy. 

Fraught  with  hardship  is  life  in  the  world.  Houses  are  painful  to  live  in. 

Painful  is  it  to  dwell  together  with  unequals.  Suffering  follows  wayfarers  in 
the  round  of  existences. 

Therefore  one  should  not  be  such  a wayfarer;  one  should  not  let  suffering  follow 
him. 


XXI.  7.  CITTA  THE  FAITHFUL  LAYMAN 1 

If  a man  be  faithful.  This  religious  instruction  was  given  by  the 
Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to  the 
householder  Citta.  [464] 

This  story  has  been  related  in  detail  in  the  Bala  Vagga  in  the 
Commentary  on  the  Stanza  beginning,  “The  fool  will  seek  for  false 
reputation.”  The  Stanza  likewise  occurs  there.  For  it  is  there  said: 

“Now,  Reverend  Sir,  was  it  solely  because  he  came  to  visit  you, 
that  he  received  all  this  honor?  Or  would  he  also  have  received  it  had 
he  gone  elsewhere?”  “Ananda,  he  would  have  received  it  just  the 
same,  no  matter  whether  he  had  come  to  visit  me  or  had  gone  else- 
where. For  this  disciple  is  faithful  and  believing  and  virtuous.  Such 
a disciple  as  this  may  go  to  what  place  he  will,  and  there,  no  matter 
where  it  may  be,  will  receive  gain  and  honor.”  So  saying,  he  pro- 
nounced the  following  Stanza, 

303.  If  a man  be  faithful,  endued  with  virtue,  possessed  of  fame  and  wealth. 

He  may  go  to  what  place  he  will,  and  there,  wherever  it  may  be,  he  is  honored. 


1 Cf.  Story  v.  14.  Text:  N iii.  463-465. 


184 


Book  21,  Story  8.  Dhammapada  SO 1+  [N.3.465e- 


XXI.  8.  CULLA  SUBHADDA  THE  VIRTUOUS 1 

From  afar  shine  the  good.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference 
to  Culla  Subhadda,  daughter  of  Anathapindika.  [465] 

The  story  goes  that  from  the  time  Anathapindika  was  a mere  boy, 
he  had  as  his  most  intimate  friend  a treasurer’s  son  named  Ugga,  who 
lived  in  the  city  of  Ugga.  They  acquired  the  arts  in  the  house  of  the 
same  teacher,  and  while  there  studying  together,  made  the  following 
agreement,  “When  we  grow  up  and  get  married  and  sons  and  daughters 
are  born  to  us,  in  case  one  of  us  chooses  the  daughter  of  the  other  to 
be  the  wife  of  his  son,  the  other  shall  give  him  his  daughter.”  When 
the  two  youths  reached  manhood,  they  assumed  the  post  of  treasurer, 
each  in  his  own  city. 

Now  on  a certain  occasion  Treasurer  Ugga  set  out  for  Savatthi 
with  five  hundred  carts  on  a trading  expedition.  Thereupon  Anatha- 
pindika addressed  his  daughter  Culla  Subhadda,  enjoining  upon  her 
the  following  command,  “Dear  daughter,  your  father  Treasurer  Ugga 
has  come  to  visit  us;  it  rests  upon  you  to  do  for  him  everything 
that  etiquette  requires.”  “Very  well,”  replied  Culla  Subhadda, 
promising  to  obey  her  father’s  command.  So  from  the  day  of  Ugga’s 
arrival  Culla  Subhadda  with  her  own  hand  prepared  for  him  sauces 
and  curries  and  other  things  to  eat,  and  procured  garlands  and  per- 
fumes and  ointments  and  other  things  for  his  comfort.  [466]  When 
it  was  meal-time,  she  had  water  prepared  for  his  bath  and  after  the 
bath  performed  for  him  faithfully  all  of  the  various  duties. 

When  Treasurer  Ugga  observed  how  excellent  was  her  conduct, 
his  heart  was  filled  with  joy.  One  day  as  he  sat  chatting  pleasantly 
with  Anathapindika,  he  reminded  the  latter  of  the  agreement  which 
the  two  had  made  when  they  were  youths  and  then  and  there  chose 
Culla  Subhadda  to  be  the  wife  of  his  son.  Now  Ugga,  as  the  result 
of  his  bringing  up,  was  a holder  of  false  views,  and  therefore  Anatha- 
pindika told  the  Possessor  of  the  Ten  Forces  about  the  matter.  The 
Teacher,  seeing  that  Treasurer  Ugga  possessed  the  faculties  requisite 
for  Conversion,  gave  his  consent.  So  Treasurer  Anathapindika,  after 
talking  the  matter  over  with  his  wife,  accepted  the  offer  of  Treasurer 
Ugga  and  set  the  day  for  the  marriage  of  his  daughter. 

1 Cf.  Story  iv.  8.  This  story  is  referred  to  at  Milindapanha,  35014.  Text:  N iii. 
465-471. 


-N.3. 467n ] Culla  Subhaddci  the  virtuous  185 

As  did  Treasurer  Dhanafijaya,  when  he  gave  his  daughter  Visakha 
in  marriage  and  sent  her  away,  so  also  did  Treasurer  Anathapindika 
give  splendid  gifts.  And  addressing  his  daughter  Subhadda,  he 
gave  her  Ten  Admonitions,  just  as  Treasurer  Dhanafijaya  gave 
his  daughter  Visakha  Ten  Admonitions,  saying,  “Dear  daughter, 
while  you  live  in  the  house  of  your  father-in-law,  the  inside  fire  is 
not  to  be  taken  outside;”  and  so  forth.  Likewise  he  provided  his 
daughter  with  eight  laymen  as  sponsors,  saying  to  them,  “If  any 
fault  appears  in  my  daughter  in  the  place  to  which  she  is  going,  you 
are  to  clear  her  of  that  fault.”  And  on  the  day  when  he  sent  her  away, 
he  gave  splendid  gifts  to  the  Congregation  of  Monks  presided  over  by 
the  Buddha,  and  as  if  to  show  and  publish  to  the  world  the  abundant 
fruit  of  the  good  deeds  which  his  daughter  had  done  in  previous  states 
of  existence,  sent  his  daughter  away  in  splendid  state. 

In  due  course  she  arrived  at  the  city  of  Ugga,  whereupon  the 
household  of  her  father-in-law,  together  with  a great  multitude 
besides,  [467]  came  forth  to  meet  her.  Like  Visakha,  she  entered 
the  city  standing  in  her  chariot,  showing  herself  to  all  the  city,  that 
all  might  behold  the  splendor  and  magnificence  of  her  state.  Accept- 
ing the  presents  w’hich  the  citizens  sent  to  her,  she  sent  presents  to 
them,  having  due  regard  to  the  condition  and  tastes  of  each,  and  made 
the  whole  city  resound  with  praises  of  her  virtues  and  her  charm. 

Now  it  was  the  practice  of  her  father-in-law  to  entertain  the 
Naked  Ascetics  on  holidays  and  festivals,  and  on  such  occasions  he 
would  send  word  to  her  saying,  “Let  her  come  and  do  reverence  to 
our  monks.”  But  by  reason  of  her  modesty  Subhadda  could  not  bear 
to  look  upon  the  Naked  Ascetics  and  therefore  refused  to  come.  Again 
and  again  her  father-in-law  sent  word  to  her  to  come,  and  again  and 
again  she  refused  to  do  so.  Finally  he  became  exceedingly  angry  and 
issued  the  command,  “Put  her  out  of  the  house.”  But  she  replied, 
“No  one  may  convict  me  of  guilt  without  just  cause.”  And  forthwith 
summoning  her  sponsors,  she  laid  the  facts  before  them.  They  found 
her  free  from  blame  and  apprised  the  treasurer.  Her  father-in-law 
told  his  wife  about  the  matter,  saying,  “This  woman  refuses  to  do 
reverence  to  my  monks,  because  she  says  they  Tack  modesty.’” 
Thereupon  his  wife  said,  “What  manner  of  men  are  these  monks  of 
hers,  that  she  praises  them  so  highly?”  And  summoning  Subhadda, 
she  said  to  her, 

What  manner  of  men  are  these  monks  of  yours,  that  you  praise  them  so  highly? 

What  are  their  precepts  and  what  are  their  practices?  Pray  answer  my  question. 


186 


Book  21,  Story  8.  Dhammapada  30 4 [N. 3. 46718- 

In  reply  to  the  question  of  her  mother-in-law,  Subhadda  pro- 
claimed the  merits  and  virtues  of  the  Buddha  and  of  the  disciples  of 
the  Buddha,  as  follows, 

Tranquil  are  their  senses,  tranquil  are  their  minds,  tranquil  they  walk,  tranquil  they 
stand. 

Their  eyes  are  cast  down;  but  little  do  they  say.  Such  are  my  monks. 

Their  deeds  are  pure,  their  words  are  pure, 

Their  thoughts  are  pure.  Such  are  my  monks.  [468] 

Spotless  are  they  like  shell-pearls,  pure  within  and  without, 

Full  of  good  qualities.  Such  are  my  monks. 

The  world  is  elated  by  gain  and  depressed  by  loss; 

But  they  are  indifferent  both  to  gain  and  to  loss.  Such  are  my  monks. 

The  world  is  elated  by  fame  and  depressed  by  lack  of  fame; 

But  they  are  indifferent  both  to  fame  and  to  lack  of  fame.  Such  are  my  monks. 

The  world  is  elated  by  praise  and  depressed  by  blame; 

But  they  assume  the  same  attitude  both  to  praise  and  to  blame.  Such  are  my  monks. 

The  world  is  elated  by  pleasure  and  depressed  by  suffering; 

But  they  are  unmoved  both  in  pleasure  and  in  suffering.  Such  are  my  monks. 

With  these  words  and  much  else  to  the  same  effect,  did  Subhadda 
satisfy  her  mother-in-law.  Thereupon  her  mother-in-law  asked  her, 
“Would  it  be  possible  to  let  us  also  see  your  monks?”  “That  would 
be  entirely  possible,”  replied  Subhadda.  “Well  then,”  replied  her 
mother-in-law,  “arrange  matters  so  that  we  may  see  them.”  “Very 
well,”  said  Subhadda.  Thereupon  Subhadda  prepared  rich  offerings 
for  the  Congregation  of  Monks  presided  over  by  the  Buddha,  took  her 
stand  on  the  topmost  floor  of  the  palace,  faced  in  the  direction  of 
Jetavana,  did  reverence  with  the  Five  Rests,  called  to  mind  the 
merits  of  the  Buddha,  honored  the  Buddha  with  scents  and  per- 
fumes and  flowers  and  incense,  and  threw  into  the  air  eight  handfuls 
of  jasmine-flowers,  saying  as  she  did  so,  “Reverend  Sir,  I invite  the 
Congregation  of  Monks  presided  over  by  the  Buddha  for  to-morrow; 
let  the  Teacher  understand  by  this  token  that  he  has  been  invited.” 
[469]  The  flowTers  proceeded  through  the  air  of  their  own  accord,  and 
forming  a flower-canopy,  stood  over  the  Teacher  as  he  preached  the 
Law  in  the  midst  of  the  Fourfold  Congregation. 

At  that  moment  Anathapindika,  who  had  been  listening  to  the 
Teacher’s  sermon,  invited  the  Teacher  to  be  his  guest  on  the  morrow. 
The  Teacher  replied,  “Householder,  I have  accepted  an  invitation  for 
the  morrow.”  “But,  Reverend  Sir,”  replied  Anathapindika,  “no 


-N.3.471u] 


Culla  Subhadda  the  virtuous 


187 


one  came  here  before  me;  whose  invitation  did  you  accept?”  Said 
the  Teacher,  “Culla  Subhadda  invited  me,  householder.”  “But, 
Reverend  Sir,  does  not  Culla  Subhadda  live  a long  way  off,  a matter 
of  a hundred  and  twenty  leagues  from  here?”  “Yes,”  said  he;  “but 
the  good,  even  though  they  dwell  afar  off,  manifest  themselves  as  if  they 
stood  face  to  face.”  So  saying,  he  pronounced  the  following  Stanza, 

304.  From  afar  are  manifest  the  good,  like  the  Himalaya  mountains; 

They  that  lack  goodness  are  not  seen  here,  like  arrows  shot  in  darkness.  [470] 

Sakka  king  of  the  gods,  aware  that  the  Teacher  had  accepted  Culla 
Subhadda’s  invitation,  gave  the  following  order  to  the  god  Vissa- 
kamma,  “Create  five  hundred  pagodas,  and  on  the  morrow  conduct 
the  Congregation  of  Monks  presided  over  by  the  Buddha  to  the  city 
of  Ugga.”  So  on  the  following  day  the  god  Vissakamma  created 
five  hundred  pagodas  and  took  his  stand  at  the  gate  of  Jetavana. 
The  Teacher  selected  five  hundred  Holy  Arahats,  and  together  with 
his  retinue  seated  in  pagodas,  proceeded  through  the  air  to  the  city 
of  Ugga.  Treasurer  Ugga  too,  with  his  retinue,  as  Subhadda  directed, 
stood  looking  down  the  road  by  which  the  Tathagata  was  to  come. 
When  he  saw  the  Teacher  approach  in  all  his  splendor  and  majesty, 
[471]  his  heart  was  filled  with  joy.  He  rendered  him  high  honor  with 
garlands  and  other  offerings,  welcomed  him  to  his  house,  saluted  him, 
gave  him  abundant  gifts,  invited  him  again  and  again  to  be  his  guest, 
and  for  seven  days  gave  him  rich  offerings.  And  the  Teacher,  minded 
to  do  him  good,  preached  the  Law  to  him.  Beginning  with  Treasurer 
Ugga,  eighty-four  thousand  living  beings  obtained  Comprehension  of 
the  Law.  By  way  of  showing  favor  to  Subhadda,  the  Teacher  directed 
Elder  Anuruddha  to  remain  behind,  saying  to  him,  “You  remain  right 
here.”  So  saying,  he  returned  to  Savatthi.  From  that  time  on,  the 
city  of  Ugga  was  a faithful,  believing  city. 

XXI.  9.  THE  SOLITARY  MONK 1 

He  that  sits  alone.  This  religious  instruction  was  given  by  the 
Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to  a 
monk  named  Elder  Solitary. 

It  appears  that  this  Elder  was  known  to  the  fourfold  community 
as  one  who  sat  alone  and  walked  alone  and  stood  alone.  Now  the 


1 Text:  N iii.  471-473. 


188 


Book  21,  Story  9.  Dhammapada  305  [N.3. 47115- 


monks  told  the  Tathagata  about  him,  saying,  “Reverend  Sir,  such 
and  such  is  the  practice  of  this  Elder.  “Well  done!  well  done!” 
exclaimed  the  Teacher,  [472]  applauding  him.  “He  that  is  a monk 
ought  to  live  as  a solitary.”  And  praising  the  life  of  solitude,  he 
pronounced  the  following  Stanza, 

305.  He  who  sits  alone,  lodges  alone,  and  walks  alone,  unwearied, 

He  who,  alone,  subdues  himself,  such  a man  will  delight  in  the  outskirts  of  the 
forest. 


BOOK  XXII.  HELL,  NIRAYA  VAGGA 

XXII.  1.  MURDER  OF  SUNDARl 1 

He  who  declares  that  to  have  happened  which  happened  not.  This 
religious  instruction  was  given  by  the  Teacher  while  he  was  in  resi- 
dence at  Jetavana  with  reference  to  the  wandering  nun  Sundarl.  [474] 
The  story  is  given  at  length  in  the  Udana,  beginning  with  the  words, 
“Now  at  that  time  the  Exalted  One  was  honored  and  revered,  respected 
and  reverenced;”  the  following  is  a synopsis  thereof: 

It  is  said  that  when  the  Exalted  One  and  the  Congregation  of 
Monks  were  receiving  gain  and  honor  equal  in  extent  to  the  mighty 
flood  formed  by  the  confluence  of  the  five  great  rivers,  the  heretics, 
who  had  by  reason  of  him  lost  the  gain  and  honor  which  had  been 
theirs  before  and  who  had  now  become  lusterless  as  fireflies  at  the 
time  of  the  rising  of  the  sun,  assembled  and  took  counsel  together  as 
follows,  “From  the  time  when  the  monk  Gotama  arose  in  the  world, 
we  have  lost  the  gain  and  honor  which  we  received  before,  and  now 
no  one  knows  even  whether  we  exist  or  not.  With  whom,  pray,  can 
we  make  common  cause  to  cast  reproach  upon  the  monk  Gotama  in 
such  wise  as  to  destroy  the  gain  and  honor  which  are  now  his?”  Then 
the  following  thought  occurred  to  them,  “By  making  common  cause 
with  the  wandering  nun  Sundarl,  we  shall  be  able  to  gain  our  end.” 

One  day  when  Sundarl  entered  the  monastery  of  the  heretics  and 
saluted  them,  they  said  never  a word  to  her.  [475]  She  spoke  to 
them  again  and  again,  but  receiving  no  reply,  asked  them,  “Noble 
sirs,  has  anybody  done  you  any  harm?”  “Sister,  do  you  not  see  the 
monk  Gotama  going  about  doing  us  harm  and  depriving  us  of  the 
gain  and  honor  which  we  formerly  received?”  “What  ought  I to  do 
in  this  matter?”  “Sister,  you  are  exceedingly  beautiful  and  fair  to 
look  upon.  Bring  disgrace  upon  the  monk  Gotama,  let  the  people 

1 This  story  is  almost  word  for  word  the  same  as  the  Introduction  to  Jataka 
285:  ii.  41512~41716.  The  Jataka  version  is  in  turn  derived  from  Udana,  iv.  8:  43-45. 
Jataka,  ii.  41513  refers  to  the  Vinaya,  Maha  Vagga,  i.  24.  6 (cf.  Udana,  45s-7).  Cf. 
the  story  of  Cinca,  xiii.  9;  also  Feer’s  comparative  study  of  the  stories  of  Cinca  and 
Sundarl  in  JA.,  1897,  288-317.  Text:  N iii.  474-478. 


190 


Book  22,  Story  1.  Dhammapada  306  [N.3.4757- 


repeat  your  gossip,  and  so  deprive  him  of  the  gain  and  honor  that 
are  his.”  “Very  well,”  replied  Sundarl,  promising  to  do  so. 

Every  evening  after  that,  at  the  time  when  the  people  were  enter- 
ing the  city  after  listening  to  the  Teacher’s  sermon,  she  would  walk 
in  the  direction  of  Jetavana  with  garlands,  perfumes,  ointments, 
camphor,  bitter  fruits,  and  so  forth.  When  they  asked  her,  “Where 
are  you  going?”  she  would  reply,  “To  the  monk  Gotama’s,  for  it  is 
my  habit  to  spend  the  night  alone  with  him  in  the  Perfumed  Chamber.” 
After  spending  the  night  in  a certain  monastery  belonging  to  the 
heretics,  she  would  start  back  early  in  the  morning  along  the  Jetavana 
road  and  walk  in  the  direction  of  the  city.  When  they  asked  her, 
“Where  are  you  going,  Sundarl?”  she  would  reply,  “I  have  spent 
the  night  alone  with  the  monk  Gotama  in  the  Perfumed  Chamber, 
and  having  permitted  him  to  take  his  fill  of  pleasure,  am  now  on  my 
way  back.” 

After  a few  days  had  passed,  the  heretics  [476]  gave  money  to 
some  villains  and  said  to  them,  “ Go  kill  Sundarl  and  throw  her  body 
on  the  pile  of  withered  garlands  and  rubbish  near  the  Perfumed 
Chamber  of  the  monk  Gotama.”  The  villains  did  as  they  were  com- 
manded. Thereupon  the  heretics  raised  a hue  and  cry,  saying,  “We 
cannot  find  Sundarl,”  and  reported  the  matter  to  the  king.  “Whom 
do  you  suspect?”  asked  the  king.  The  heretics  replied,  “For  the  last 
few  days  she  has  spent  her  nights  at  the  Jetavana;  but  as  for  what 
happened  to  her  there,  that  we  know  not.”  “Well  then,”  said  the 
king,  “go  and  search  for  her.”  Having  thus  secured  the  permission 
of  the  king,  they  gathered  together  their  own  supporters,  went  to  the 
Jetavana,  made  a search,  and  found  the  body  of  Sundarl  lying  among 
the  withered  garlands  and  rubbish.  Placing  her  body  on  a litter, 
they  carried  it  into  the  city  and  then  went  and  made  the  following 
report  to  the  king,  “The  disciples  of  the  monk  Gotama  thought  to 
themselves,  ‘We  will  cover  up  the  evil  deed  committed  by  the  Teacher.’ 
Therefore  they  caused  Sundarl  to  be  killed  and  threw  her  body  among 
the  withered  garlands  and  rubbish.”  Said  the  king,  “Very  well,  go 
through  the  streets  of  the  city.” 

Thereupon  the  heretics  went  through  the  streets  of  the  city  crying 
out,  “Behold  the  deed  of  the  monks  who  are  the  disciples  of  the 
Sakyan  prince! ” This  and  much  else  to  the  same  effect  did  the  heretics 
proclaim  throughout  the  city,  and  having  so  done,  returned  to  the 
gate  of  the  royal  palace.  The  king  caused  the  body  of  Sundarl  to  be 
placed  on  a platform  in  the  burning-ground,  and  set  a guard  over  it. 


-N.3.479e] 


Murder  of  Sundari 


191 


Most  of  the  people  of  Savatthi,  except  the  Noble  Disciples,  took  up 
the  cry,  “Behold  the  deed  of  the  monks  who  are  the  disciples  of 
the  Sakyan  prince!”  And  within  the  city  and  without  the  city,  in 
the  parks  and  in  the  woods,  [477]  they  went  about  reviling  the 
monks.  The  monks  reported  the  matter  to  the  Tathagata.  Said  the 
Teacher,  “Well  then,  do  you  thus  reprove  these  men.”  So  saying, 
he  pronounced  the  following  Stanza, 

306.  He  who  declares  that  to  have  happened  which  happened  not,  goes  to  hell,  and 
also  he  who  having  done  a thing,  says,  “I  did  it  not;” 

Both  these  men  are  the  same  after  death ; they  are  men  of  evil  deeds  in  the  next 
world.  [478] 

The  king  sent  out  his  men,  saying  to  them,  “Find  out  whether 
others  did  not  kill  Sundari.”  Now  those  villains  spent  their  money 
on  strong  drink,  and  while  they  were  drinking,  fell  to  quarreling  with 
each  other.  Said  one  to  another,  “You  killed  Sundari  with  one  blow, 
and  having  killed  her,  threw  her  body  on  the  pile  of  withered  garlands 
and  rubbish.  And  with  the  money  you  got  for  it  you  are  drinking 
strong  drink!  Very  well!  very  well!”  The  king’s  men  seized  those 
villains  and  brought  them  before  the  king.  The  king  asked  them, 
“Did  you  kill  Sundari?”  “Yes,  your  majesty.”  “Who  hired  you 
to  kill  her?”  “The  heretics,  your  majesty.”  Thereupon  the  king 
caused  the  heretics  to  be  summoned  before  him  and  said  to  them, 
“Go  through  the  city  and  proclaim  as  follows,  ‘We  caused  this  woman 
Sundari  to  be  killed  because  of  desire  to  cast  reproach  upon  the  monk 
Gotama;  there  is  no  fault  in  the  monk  Gotama,  or  in  the  disciples  of 
Gotama.’”  The  heretics  did  as  they  were  commanded,  and  then  the 
foolish  multitude  believed.  The  heretics  received  the  punishment  for 
murder,  and  from  that  time  on,  the  honor  rendered  to  the  Buddhas 
increased  the  more. 


XXII.  2.  THE  SKELETON-GHOST  1 

Many  who  wear  the  yellow  rohe.  This  religious  instruction  was 
given  by  the  Teacher  while  he  was  in  residence  at  Veluvana  with 
reference  to  persons  oppressed  by  the  power  of  the  fruit  of  the  evil 
deeds  committed  by  them.  [479] 

For  as  Venerable  Moggallana  the  Great  was  descending  Mount 
Vulture  Peak  with  Elder  Lakkhana,  he  saw,  among  others,  forms  of 

1 This  story  is  a brief  outline  of  Samyutta,  xix:  ii.  254-256.  Text:  N iii.  479-480. 


192 


Book  22,  Story  3.  Dhammapada  309-310  [N.  3. 4796- 


ghosts  consisting  of  skeletons,  and  smiled  at  the  sight  of  them.  When 
Elder  Lakkhana  asked  him  why  he  smiled,  he  said,  “Brother,  this 
is  not  the  proper  time  for  you  to  ask  me  such  a question.  Wait 
until  we  are  in  the  presence  of  the  Tathagata  and  then  ask  me.  So 
when  they  were  in  the  presence  of  the  Tathagata,  Elder  Lakkhana 
repeated  his  question.  In  reply,  Elder  Moggallana  the  Great  told  him 
that  he  had  seen  ghosts  consisting  of  skeletons. 

“Brother,”  said  he,  “just  now,  as  I was  descending  Mount  Vulture 
Peak,  I saw  a monk  soaring  through  the  air,  and  his  body  was  all 
aflame.”  Continuing  in  the  same  strain,  he  mentioned  five  of  their 
associates  whom  he  had  seen  on  fire,  bowls,  robes,  girdles,  and  all. 
Thereupon  the  Teacher  told  the  monks  of  the  wickedness  of  certain 
monks  who  retired  from  the  world  in  the  dispensation  of  the  Buddha 
Kassapa  and  failed  to  act  according  to  their  profession.  And  pointing 
out  the  fruit  of  evil  deeds  to  the  monks  who  at  that  moment  sat  there 
before  him,  he  pronounced  the  following  Stanza, 

307.  Many  about  whose  neck  hangs  the  yellow  robe,  are  evildoers  and  uncontrolled; 

Evildoers  by  reason  of  their  evil  deeds,  they  are  reborn  in  Hell. 


XXII.  3.  MAGIC  FOR  MEAT 1 

Better  were  it  to  swallow  an  iron  ball.  This  religious  instruction 
was  given  by  the  Teacher  while  he  was  in  residence  at  Mahavana  near 
Vesali  with  reference  to  the  Vaggumudatlriya  monks.  [480] 

This  story  occurs  in  the  Parajika  in  the  section  entitled  “On 
laying  claim  to  supernatural  gifts.”  At  that  time  the  Teacher  said 
to  those  monks,  “But,  monks,  is  it  true  that  for  the  sake  of  the  belly 
you  have  before  laymen  praised  each  other  as  possessors  of  super- 
natural gifts?”  “Yes,  Reverend  Sir,”  they  replied.  Thereupon  the 
Teacher  reproved  those  monks  in  varied  terms,  and  having  so  done, 
pronounced  the  following  Stanza,  [481] 

308.  Better  were  it  to  swallow  an  iron  ball,  red-hot,  like  a flame  of  fire. 

Than  that  one  who  is  corrupt  and  lacks  self-control  should  live  on  the  charity 
of  the  land. 

1 Cf.  Vinaya,  Parajika,  iv.  1:  iii.  87-91.  Text:  N iii.  480-481. 


-N. 3. 4839] 


The  man  whom  women  loved 


193 


XXII.  4.  THE  MAN  WHOM  WOMEN  LOVED1 

Four  misfortunes.  This  religious  instruction  was  given  by  the 
Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to 
Khema,  a treasurer’s  son,  nephew  of  Anathapindika. 

Khema  is  said  to  have  been  an  exceedingly  handsome  youth.  All 
the  women  who  saw  him  became  so  overmastered  with  desire  that 
they  were  unable  to  control  themselves.  Khema  was  given  to  running 
after  other  men’s  wives.  One  night  the  king’s  men  took  him  prisoner 
and  brought  him  before  the  king.  Thought  the  king,  “I  feel  shame  for 
the  great  treasurer.”  So  without  saying  a word  to  him,  he  let  him  go. 
But  for  all  that,  Khema  did  not  abandon  his  evil  practices.  [482]  A 
second  time  and  a third  time  the  king’s  men  took  him  prisoner  and 
brought  him  before  the  king,  and  each  time  the  king  just  let  him  go. 
When  the  great  treasurer  heard  what  had  happened,  he  went  to  the 
Teacher  with  his  son,  made  him  tell  his  story,  and  said  to  the  Teacher, 
“Reverend  Sir,  preach  the  Law  to  this  youth.”  Thereupon  the 
Teacher  aroused  his  conscience  and  showed  him  the  wrong  involved 
in  running  after  other  men’s  wives  by  pronouncing  the  following 
Stanzas, 

309.  Four  misfortunes  befall  the  heedless  man  who  runs  after  other  men’s  wives: 
First,  he  acquires  demerit;  secondly,  he  sleeps  in  discomfort;  thirdly,  he  incurs 

blame;  fourthly,  he  goes  to  Hell. 

310.  Acquisition  of  demerit,  an  evil  future  state,  brief  pleasure  for  the  frightened 

man  and  woman. 

Severe  punishment  inflicted  by  the  king;  — therefore  a man  should  not  run  after 
another  man’s  wife.  [483] 

4 a.  Story  of  the  Past:  Khema’s  Earnest  Wish 

What  was  his  former  deed?  It  is  said  that  in  the  dispensation  of 
the  Buddha  Kassapa  he  was  a champion  wrestler,  and  that  one  day 
he  planted  two  colored  banners  on  the  golden  shrine  of  the  Buddha, 
and  made  the  following  Earnest  Wish,  “May  all  the  women  who 
look  upon  me,  except  my  kinswomen  and  blood-relatives,  fall  in  love 
with  me.”  This  was  his  former  deed.  By  reason  of  this,  in  the  various 
places  where  he  was  reborn,  other  men’s  wives  who  saw  him  were 
unable  to  control  themselves. 


1 Text:  N iii.  481-483. 


194 


Book  22,  Story  6.  Dhammapada  31 J [N.3.483n- 


XXII.  5.  THE  PRESUMPTUOUS  MONK  1 

Even  as  a blade  of  grass.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference 
to  a certain  insolent  monk. 

The  story  goes  that  a certain  monk  thoughtlessly  broke  off  a 
single  blade  of  grass.  His  conscience  troubled  him  about  it,  and  so  he 
went  to  a certain  other  monk,  told  him  what  he  had  done,  and  asked 
him  the  following  question,  “Brother,  what  happens  to  a monk  who 
breaks  off  a blade  of  grass?”  The  other  monk  replied,  “Evidently 
you  think  something  happens  to  a man  who  breaks  off  a blade  of 
grass,  but  such  is  not  the  case.  One  has  but  to  confess  what  he  has 
done  and  he  is  free.”  So  saying,  [484]  he  himself  seized  a clump  of 
grass  with  both  his  hands  and  pulled  it  up.  The  monks  reported  the 
incident  to  the  Teacher.  The  Teacher  rebuked  that  monk  soundly, 
and  preaching  the  Law,  pronounced  the  following  Stanzas, 

311.  Even  as  a blade  of  grass  awkwardly  grasped  cuts  the  hand. 

So  the  work  of  a monk,  badly  handled,  drags  down  to  Hell. 

312.  A loose  deed  or  a corrupt  course 

Or  dubious  chastity,  brings  no  great  fruit. 

313.  If  there  is  aught  to  be  done,  one  should  do  it,  one  should  do  it  with  all  his  might. 
For  a lax  wandering-ascetic  but  scatters  dust  the  more. 


XXII.  6.  THE  JEALOUS  WOMAN  2 

It  were  better  that  an  evil  deed  were  left  undone.  This  religious 
instruction  was  given  by  the  Teacher  while  he  was  in  residence  at 
Jetavana  with  reference  to  a certain  jealous  woman.  [486] 

The  story  goes  that  the  husband  of  this  woman  committed  fornica- 
tion with  a certain  female  servant  who  lived  in  the  house.  Thereupon 
this  jealous  woman  bound  the  servant  hand  and  foot,  cut  off  her  nose 
and  ears,  threw  her  into  a secret  chamber,  and  closed  the  door.  Then, 
in  order  that  she  might  hide  the  evil  deed  which  she  had  herself  com- 
mitted, she  said  to  her  husband,  “Come,  good  husband,  let  us  go  to 
the  monastery  and  listen  to  the  Law.”  And  taking  her  husband  with 
her,  she  went  to  the  monastery,  and  sat  down  and  listened  to  the  Law. 


1 Text:  N iii.  483-485. 


2 Text:  N iii.  486-487. 


-N.  3. 488a] 


The  jealous  woman 


195 


It  happened  that  some  relatives  of  hers  came  to  her  house  to  pay 
her  a visit.  As  soon  as  they  opened  the  door  and  saw  the  outrage  that 
had  been  committed,  they  released  the  female  servant.  Thereupon 
she  went  to  the  monastery,  and  standing  in  the  midst  of  the  fourfold 
company,  informed  the  Possessor  of  the  Ten  Forces  what  had  hap- 
pened. The  Teacher  listened  to  what  she  had  to  say  and  then  replied, 
“One  ought  never  to  do  even  a slight  wrong,  thinking,  ‘Others  know 
nothing  about  this  evil  deed  which  I have  committed.’  Even  though 
no  one  else  knows  about  it,  one  should  do  only  that  which  is  good.  For 
an  evil  deed,  even  though  one  hide  it,  brings  remorse  afterwards,  but 
a good  deed  produces  naught  but  happiness.”  So  saying,  he  pro- 
nounced the  following  Stanza, 

314.  It  were  better  that  an  evil  deed  were  left  undone,  for  an  evil  deed  causes  suffering 
afterwards; 

It  were  better  to  do  a good  deed,  for  after  doing  a good  deed,  one  does  not 
suffer.  [487] 

At  the  conclusion  of  the  lesson  the  layman  and  his  wife  were 
established  in  the  Fruit  of  Conversion.  And  then  and  there  they 
freed  the  female  slave  and  made  her  a follower  of  the  Law. 


XXII.  7.  FORTIFY  YOURSELF  LIKE  A CITY  1 

Even  as  a frontier  city.  This  religious  instruction  was  given  by 
the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference 
to  a company  of  visiting  monks. 

The  story  goes  that  these  monks  went  to  a certain  frontier  country, 
entered  upon  residence,  and  passed  the  first  month  pleasantly.  In 
the  second  month,  however,  a band  of  thieves  came  and  attacked  the 
village  to  which  they  were  accustomed  to  resort  for  alms,  and  carried 
away  some  of  the  inhabitants  as  prisoners.  From  that  time  on,  the 
men  were  so  busy  fortifying  that  frontier  city  against  thieves  that 
they  found  no  opportunity  to  minister  properly  to  the  needs  of 
those  monks.  The  result  was  that  the  monks  spent  their  residence 
in  great  discomfort. 

When  they  had  completed  residence,  they  returned  to  Savatthi 
to  see  the  Teacher,  [488]  saluted  the  Teacher,  and  sat  down  respect- 
fully on  one  side.  The  Teacher,  after  exchanging  the  usual  friendly 


1 Text:  N iii.  487-489. 


196  Book  22,  Story  8. 


Dhammapada  316-317  [N. 3. 4882- 


greetings  with  them,  asked  them,  “Monks,  did  you  pass  the  time 
pleasantly? ” “Reverend  Sir,”  replied  the  monks,  “the  first  month  we 
spent  there  was  a very  pleasant  one.  But  in  the  second  month  a 
band  of  thieves  attacked  the  village,  and  from  that  time  on,  the 
inhabitants  were  so  busily  engaged  in  fortifying  the  city  that  they 
found  no  opportunity  to  minister  properly  to  our  needs.  The  result 
was  that  we  had  a very  uncomfortable  time.”  Said  the  Teacher, 
“Never  mind,  monks;  be  not  disturbed.  It  is  a difficult  matter  to 
obtain  a pleasant  dwelling  at  all  times.  But  just  as  those  men  guarded 
their  city,  so  ought  a monk  to  guard  himself.”  So  saying,  he  pro- 
nounced the  following  Stanza, 

315.  Even  as  a frontier  city  is  well  guarded  both  within  and  without. 

Even  so  one  should  guard  himself;  let  not  a moment  slip. 

For  they  that  let  the  moments  slip,  mourn,  delivered  over  to  Hell. 


XXII.  8.  DEGREES  OF  NAKEDNESS1 

They  that  feel  shame  when  they  ought  not  to  feel  shame.  This  religious 
instruction  was  given  by  the  Teacher  while  he  was  in  residence  at 
Jetavana  with  reference  to  Naked  Ascetics  of  the  Jain  Order,  Nigan- 
thas. [489] 

For  one  day  the  monks,  seeing  Naked  Ascetics  of  the  Jain  Order, 
began  the  following  discussion:  “Brethren,  these  Niganthas  are  to 
be  preferred  to  the  Acelakas,  who  go  entirely  naked,  for  these  ascetics 
at  least  wear  a covering  in  front.  These  ascetics  evidently  possess 
some  sense  of  modesty.”  Overhearing  the  discussion,  the  Niganthas 
said,  “It  is  not  for  this  reason  at  all  that  we  wear  a covering.  [490] 
On  the  contrary,  even  dust  and  dirt  are  actual  individuals,  endowed 
with  the  principle  of  life;  and  so,  — for  fear  they  may  fall  into  our 
alms-dishes,  — for  this  reason  we  wear  a covering.”  Arguments  and 
counter-arguments  followed  between  both  parties  of  monks,  and  there 
was  a long  discussion.  Afterwards  the  monks  approached  the  Teacher, 
and  having  sat  down,  told  him  of  the  incident.  Said  the  Teacher, 
“Monks,  they  that  feel  shame  when  they  ought  not  to  feel  shame, 
and  they  that  do  not  feel  shame  when  they  ought  to  feel  shame,  go 
to  an  evil  future  state.”  So  saying,  he  preached  the  Law  by  pro- 
nouncing the  following  Stanzas, 


1 Text:  N iii.  489-491. 


-N.3.4936]  Degrees  of  nakedness  197 

316.  They  that  feel  shame  when  they  ought  not  to  feel  shame, 

And  they  that  do  not  feel  shame  when  they  ought  to  feel  shame. 

Such  men,  since  they  have  embraced  false  views,  go  to  an  evil  future  state. 

317.  They  that  see  something  to  fear  where  no  fear  is, 

And  they  that  see  nothing  to  fear  where  there  is  something  to  fear, 

Such  men,  since  they  have  embraced  false  views,  go  to  an  evil  future  state. 


XXII.  9.  CHILDREN  VISIT  THE  BUDDHA  1 

They  that  see  sin  where  no  sin  is.  This  religious  instruction  was 
given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  some  disciples  of  the  heretics.  [492] 

For  once  upon  a time  some  disciples  of  the  heretics  saw  their  own 
children  and  their  children’s  playmates  playing  with  the  children  of 
orthodox  believers.  When  their  children  returned  home,  they  said 
to  them,  “Henceforth  you  are  forbidden  to  salute  the  monks  who  are 
disciples  of  the  Sakiya  Prince  and  to  enter  their  monastery.”  And 
they  made  them  take  oath  to  this  effect.  Now  one  day,  as  these 
children  were  playing  outside  of  the  Jetavana  monastery  near  the 
battlemented  gate,  they  became  thirsty.  So  they  sent  the  son  of 
a certain  lay  disciple  to  the  monastery,  saying  to  him,  “You  go 
there,  get  a drink  of  water,  and  bring  us  some.”  The  boy  went 
into  the  monastery,  saluted  the  Teacher,  and  told  him  the  whole 
story. 

Now  the  Teacher  said  to  him,  “After  you  have  taken  your  drink, 
go  back  and  send  the  other  boys  here  to  get  theirs.”  So  the  boys  all 
came  and  had  their  drink.  Then  the  Teacher  summoned  them  all 
about  him,  and  choosing  a subject  suited  to  their  understanding, 
preached  the  Law  to  them,  imparting  to  them  faith  that  cannot  be 
moved,  and  establishing  them  in  the  Refuges  and  in  the  Precepts. 
When  the  boys  went  back  to  their  own  homes,  they  told  their  mothers 
and  fathers  all  about  it.  [493]  Thereupon  their  mothers  and  fathers 
were  overcome  with  grief,  and  wept  and  lamented,  saying,  “Our  sons 
have  adopted  a false  faith.”  Now  some  intelligent  men  of  the  neighbor- 
hood drew  near,  and  to  quiet  their  grief,  preached  the  Law  to  them. 
After  they  had  listened  to  the  Law,  they  said,  “We  will  commit  these 
boys  to  the  care  of  the  monk  Gotama  alone.”  And  forthwith,  attended 
by  a large  throng  of  kinsfolk,  they  conducted  them  to  the  monastery. 


1 Text:  N iii.  492-494. 


198  Book  22,  Story  9.  Dhammapada  318-319  [N. 3.4937- 


The  Teacher,  surveying  the  disposition  of  their  minds,  preached  the 
Law  to  them  by  pronouncing  the  following  Stanzas, 

318.  They  that  see  sin  where  no  sin  is,  and  they  that  see  no  sin  where  sin  exists, 

Such  men,  since  they  have  embraced  false  views,  go  to  an  evil  future  state. 

319.  They  who  know  sin  in  its  sinfulness,  and  that  which  is  harmless  in  its  harmlessness. 
Such  men,  since  they  have  embraced  correct  views,  go  to  a happy  future  state. 


BOOK  XXIII.  THE  ELEPHANT,  NAGA  VAGGA 


XXIII.  1.  THE  SECTARIES  INSULT  THE  BUDDHA1 

Even  as  an  elephant.  This  religious  instruction  was  given  by  the 
Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to  him- 
self. [1]  The  story  is  related  in  detail  in  the  Commentary  on  the 
first  Stanzas  of  the  Appamada  Vagga.  For  it  is  there  said: 

Unable  to  injure  the  women,  Magandiya  thought  to  herself,  “I 
will  do  to  the  monk  Gotama  what  ought  to  be  done.”  So  she  bribed 
the  citizens  and  said  to  them,  “When  the  monk  Gotama  comes  into 
town  and  walks  about,  do  you  join  with  slaves  in  reviling  and  abus- 
ing him,  and  drive  him  out.”  So  heretics  who  had  no  faith  in  the 
Three  Jewels  followed  the  Teacher  about  when  he  entered  the  city 
and  shouted  at  him,  “You  are  a robber,  you  are  a simpleton,  you  are 
a fool,  you  are  a camel,  you  are  an  ox,  you  are  an  ass,  you  are  a 
denizen  of  hell,  you  are  a brute  beast,  [2]  you  have  no  hope  of  salva- 
tion, a state  of  punishment  is  all  that  you  can  look  forward  to.”  Thus 
they  reviled  and  abused  the  Teacher  with  the  Ten  Terms  of  Abuse. 

Hearing  their  words  of  abuse,  Venerable  Ananda  said  this  to  the 
Teacher,  “Reverend  Sir,  these  citizens  are  reviling  and  abusing  us; 
let  us  go  elsewhere.”  “Where  shall  we  go,  Ananda?”  “Let  us  go  to 
some  other  city,  Reverend  Sir.”  “But  suppose  men  revile  and  abuse 
us  there,  where  then  shall  we  go,  Ananda?  ” “Then  we  shall  go  to  some 
other  city,  Reverend  Sir.”  “But  suppose  men  revile  and  abuse  us 
there,  where  then  shall  we  go,  Ananda?”  “Then  we  shall  go  to  some 
other  city.  Reverend  Sir.”  “Ananda,  we  should  do  no  such  thing. 
Wherever  a tumult  arises,  even  there  should  we  remain  until  that 
tumult  dies  away,  and  only  under  those  circumstances  should  we  go 
elsewhere.  But  who  are  reviling  and  abusing  you,  Ananda?”  “Rever- 
end Sir,  beginning  with  the  slaves  and  servants,  all  are  reviling  us.” 
“Ananda,  I am  like  an  elephant  that  has  entered  the  fray.  And  even 
as  it  is  incumbent  upon  an  elephant  that  has  entered  the  fray  that 
he  should  withstand  the  arrows  which  come  from  the  four  quarters, 

1 Cf.  Story  ii.  1.6  (text:  i.  21115-2135),  HOS.  28.  283.  Text:  N iv.  1-5. 


200 


Booh  23,  Story  2.  Dhammapada  323  [N.4.2ie- 

precisely  so  it  is  my  duty  to  endure  with  patience  the  words  spoken 
by  many  wicked  men.”  [3]  So  saying,  he  preached  the  Law  with 
reference  to  himself  by  pronouncing  the  following  Stanzas, 

320.  Even  as  an  elephant  engaged  in  the  fray  withstands  arrows  shot  from  the  bow. 

So  also  must  I bear  abuse,  for  the  multitude  is  wicked. 

321.  It  is  a tamed  elephant  they  lead  to  battle;  it  is  a tamed  elephant  the  king  mounts; 
It  is  the  tamed  that  is  best  among  men,  he  that  endures  abuse  patiently. 

322.  Of  surpassing  excellence  are  mules  which  are  tamed,  and  well-bred  Sindh  horses. 
And  great  elephants  of  the  jungle;  but  better  yet  is  the  man  who  has  tamed 

himself.  [5] 

At  the  conclusion  of  the  lesson  all  of  that  great  multitude  which 
had  stood  in  the  streets  and  at  the  cross-roads,  and  for  a bribe  reviled 
the  Teacher,  obtained  the  Fruit  of  Conversion  and  the  Fruits  of  the 
Second  and  Third  Paths. 


XXIII.  2.  THE  MONK  MHO  HAD  BEEN  AN 
ELEPHANT-TRAINER  1 

For  it  is  not  on  riding -animals  such  as  these.  This  religious  instruc- 
tion was  given  by  the  Teacher  while  he  was  in  residence  at  Jetavana 
with  reference  to  a certain  monk  who  had  once  been  an  elephant- 
trainer. 

The  story  goes  that  once  upon  a day  this  monk  stood  by  the  bank 
of  the  river  Aciravati  watching  an  elephant-tamer  try  to  break  in 
an  elephant.  Observing  that  the  elephant-tamer  was  not  succeeding 
very  well  in  teaching  his  elephant  the  tricks  he  wished  to  teach  him, 
the  monk  said  to  some  other  monks  who  stood  near,  “Brethren,  if  this 
elephant-trainer  were  to  prick  this  elephant  in  such  and  such  a place, 
he  would  very  quickly  teach  him  the  trick  he  wishes  to  teach  him.” 
The  elephant-trainer  heard  what  he  said,  followed  his  suggestion,  and 
soon  compelled  the  elephant  to  submit  to  his  will. 

The  monks  reported  the  matter  to  the  Teacher.  The  Teacher 
caused  that  monk  to  be  summoned  before  him  and  asked  him,  “Is  it 
true  that  you  said  this?”  “Yes,  Reverend  Sir,  it  is  true.”  Thereupon 
the  Teacher  rebuked  him  and  said,  “Vain  man,  what  have  you  to  do 
either  with  a riding-elephant  or  with  any  other  tamed  animal?  For 
it  is  not  on  such  riding-animals  as  these  that  a man  can  go  to  that 


1 Text:  N iv.  5-6. 


-N.4.719]  The  monk  who  had  been  an  elephant-trainer 


201 


place  to  which  he  has  not  yet  gone.  [6]  It  is  only  on  his  own  well- 
tamed  self  that  he  can  go  to  that  place  to  which  he  has  not  yet  gone. 
Therefore  tame  yourself  only;  what  have  you  to  do  with  the  taming 
of  animals  such  as  these?”  So  saying,  he  pronounced  the  following 
Stanza, 

323.  For  it  is  not  on  riding-animals  such  as  these  that  one  may  go  to  that  region  to 
which  one  has  not  yet  gone; 

Tamed  must  one  go  upon  the  tamed ; namely,  upon  one’s  own  well-tamed  self. 


XXIII.  3.  THE  OLD  BRAHMAN  AND  HIS  SONS 1 

The  elephant  Dhanapala.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  at  Savatthi  with  reference 
to  the  sons  of  a certain  Brahman  who  had  reached  the  decrepitude  of 
old  age.  [7] 

The  story  goes  that  there  lived  in  Savatthi  a certain  Brahman  who 
had  four  sons  and  whose  wealth  amounted  to  eight  hundred  thousand 
pieces  of  money.  When  his  sons  reached  marriageable  age,  he  arranged 
marriages  for  them  and  gave  them  four  hundred  thousand  pieces  of 
money.  After  the  sons  had  married,  the  Brahman’s  wife  died,  where- 
upon the  sons  took  counsel  together,  saying,  “If  this  Brahman  marries 
again,  the  family  fortune  will  be  divided  among  her  children  and  there 
will  be  nothing  left  of  it.  Come  then!  let  us  succor  our  father  and 
wTin  his  favor.”  Accordingly  they  waited  upon  him  faithfully,  pro- 
viding him  with  the  choicest  food  and  the  finest  clothes,  rubbing  his 
hands  and  feet  and  performing  all  of  the  other  duties. 

One  day  they  went  to  wait  upon  him  and  found  that  he  had  fallen 
asleep,  although  it  was  broad  daylight.  As  soon  as  he  awoke,  they 
rubbed  his  hands  and  his  feet,  and  while  thus  engaged,  spoke  to  him 
of  the  disadvantage  of  living  in  separate  houses.  Said  they,  “We  wall 
wait  upon  you  after  this  manner  so  long  as  you  live;  give  us  the  rest 
of  your  wealth  also.”  In  compliance  with  their  request  the  Brahman 
gave  each  of  them  a hundred  thousand  more.  Naught  but  under  and 
upper  garments  did  he  keep  for  himself ; all  the  rest  of  his  wealth  and 
possessions  he  divided  into  four  portions  and  handed  over  to  his  sons. 

For  a few  days  his  oldest  son  ministered  to  his  needs.  One  day, 

1 This  story  is  an  elaboration  of  Samyutta,  vii.  2.  4:  i.  175-177.  Dh.  cm.  iv.  817-91S 
is  word  for  word  the  same  as  Samyutta , i.  17534-176M.  Cf.  Story  viii.  14.  Text: 
N iv.  7-15. 


202 


Book  23,  Story  3.  Dhammapada  324 


[N. 4.7?o- 


however,  as  he  was  returning  to  the  house  of  his  oldest  son  after  his 
bath,  [8]  his  daughter-in-law,  who  stood  at  the  gate,  saw  him  and  said 
to  him,  “Did  you  give  your  oldest  son  a hundred  or  a thousand  pieces 
of  money  more  than  you  gave  your  other  sons?  You  certainly  gave 
each  of  your  sons  two  hundred  thousand  pieces  of  money.  Do  you 
not  know  the  way  to  the  house  of  any  of  your  other  sons?”  The 
Brahman  answered  angrily,  “Perish,  vile  woman!”  and  went  to  the 
house  of  his  second  son.  But  in  a few  days  he  was  driven  from  the 
house  of  his  second  son  as  he  had  been  from  the  house  of  the  first,  and 
in  like  manner  from  the  houses  of  his  two  youngest  sons.  Finally  he 
found  himself  without  a single  house  he  could  enter. 

Thereupon  he  retired  from  the  world  and  became  a monk  of  the 
Pandaranga  Order,  begging  his  food  from  door  to  door.  In  the  course 
of  time  he  became  worn  out  by  old  age,  and  his  body  withered  away 
as  the  result  of  the  poor  food  he  ate  and  the  wretched  quarters  in  which 
he  was  obliged  to  sleep.  One  day,  after  he  had  returned  from  his 
begging  rounds,  he  lay  down  on  his  back  and  fell  asleep.  When  he 
awoke  from  sleep  and  sat  up  and  surveyed  himself  and  reflected  that 
there  was  no  one  of  his  sons  to  whom  he  might  go  for  refuge,  he  thought 
to  himself,  “They  say  that  the  monk  Gotama  has  a countenance 
that  does  not  frown,  a face  that  is  frank  and  open,  that  his  manner 
of  conversing  is  pleasant,  and  that  he  greets  strangers  in  a kind  and 
friendly  way.  Possibly  if  I go  to  the  monk  Gotama,  I shall  receive  a 
friendly  greeting.”  So  adjusting  his  under  and  upper  garments,  taking 
his  alms-bowl,  and  grasping  his  staff,  he  went  to  the  Exalted  One, 
even  as  it  is  said : 

Now  a certain  Brahman,  a man  who  had  formerly  possessed  wealth 
and  social  position,  rough,  clad  in  rough  garments,  drew  near  to  where 
the  Exalted  One  was,  and  having  drawn  near,  sat  down  respectfully 
on  one  side.  And  as  he  sat  respectfully  on  one  side,  the  Exalted  One 
greeted  him  in  a pleasant  manner  and  said  this  to  him,  “How  comes 
it,  [9]  Brahman,  that  you  are  rough  and  clad  in  rough  garments?” 
“Sir  Gotama,  I have  four  sons  living  in  the  world,  but  instigated  by 
their  wives,  they  have  driven  me  out  of  their  houses.”  “Well  then. 
Brahman,  learn  these  Stanzas  thoroughly,  and  when  the  people  are 
gathered  together  in  the  hall  and  your  sons  are  gathered  together  with 
them,  recite  them  before  the  assembled  company: 

They  at  whose  birth  I rejoiced,  whose  birth  I desired, 

Even  they,  instigated  by  their  wives,  keep  me  away  as  a dog  would  a hog. 

Wicked  and  worthless,  they  say  to  me,  “Dear  father!  dear  father!” 


— N.4.  lln  ] 


The  old  Brahman  and  his  sons 


203 


Ogres  in  the  form  of  sons,  they  forsake  me  in  my  old  age. 

When  a horse  is  grown  old  and  useless,  he  is  deprived  of  food; 

So  likewise  a father  of  simpletons,  as  a monk,  begs  his  food  from  door  to  door. 

Better  the  staff  for  me  than  disobedient  sons; 

The  staff  keeps  off  the  savage  bull  and  likewise  the  savage  dog. 

In  darkness  he  was  before;  in  the  deep  the  shallow  prospers; 

By  the  power  of  the  staff  he  recovers  his  footing  when  he  stumbles.  [10] 

The  Brahman,  taught  by  the  Teacher,  learned  these  Stanzas  by 
heart.  On  the  day  appointed  for  the  Brahmans  to  assemble,  the  sons 
of  the  Brahman  pushed  their  way  into  the  hall,  dressed  in  their  costli- 
est garments,  adorned  with  all  their  jewels,  and  sat  down  on  a costly 
seat  in  the  midst  of  the  Brahmans.  Thereupon  the  Brahman  said  to 
himself,  “Now  is  my  opportunity.”  So  he  entered  the  hall,  made  his 
way  into  the  midst  of  the  assemblage,  lifted  up  his  hand,  and  said, 
“I  desire  to  recite  certain  Stanzas  to  you;  pray  listen  to  me.”  “Recite 
them,  Brahman;  we  are  listening.”  So  the  Brahman  stood  there  and 
recited  the  Stanzas  which  he  had  learned  from  the  Teacher. 

Now  at  that  time  this  was  the  law  of  mankind:  If  any  devour  the 
substance  of  mother  and  father,  and  support  not  mother  and  father,  he 
shall  be  put  to  death.  Therefore  the  sons  of  that  Brahman  fell  at  their 
father’s  feet  and  begged  him  to  spare  their  lives,  saying,  “Dear  father, 
spare  our  lives!”  Out  of  the  softness  of  a father’s  heart  the  Brahman 
said,  “Sirs,  do  not  kill  my  sons;  they  will  support  me.”  The  men 
said  to  his  sons,  “Sirs,  if  from  this  day  you  do  not  take  proper  care 
of  your  father,  we  will  kill  you.”  The  sons,  thoroughly  frightened, 
seated  their  father  in  a chair,  raised  the  chair  with  their  own  hands, 
[11]  and  carried  their  father  home.  They  anointed  the  body  of  their 
father  with  oil,  flying  this  way  and  that  in  their  haste,  bathed  him, 
employing  perfumes  and  aromatic  powders,  and  having  so  done, 
summoned  their  wives  and  said  to  them,  “From  this  day  forth  you 
are  to  take  proper  care  of  our  father;  if  you  neglect  this  duty,  we  shall 
punish  you.”  And  they  set  the  choicest  viands  before  him. 

As  the  result  of  the  wholesome  food  which  the  Brahman  had  to 
eat  and  the  comfortable  quarters  in  which  he  slept,  strength  came 
back  to  him  after  a few  days  and  his  senses  were  refreshed.  As  he 
surveyed  his  person,  he  thought  to  himself,  “I  have  gained  this  success 
through  the  monk  Gotama.”  So  desiring  to  make  him  a present,  he 
took  a pair  of  cloths  and  went  to  the  Exalted  One,  and  after  exchang- 
ing friendly  greetings,  took  his  seat  respectfully  on  one  side.  Then 
he  laid  the  pair  of  cloths  at  the  feet  of  the  Exalted  One,  and  said  to 
him,  “Sir  Gotama,  we  Brahmans  desire  that  a teacher  shall  receive 


204 


Boole  23,  Story  3.  ' Dhammapada  32 J [N.4.1111- 


the  tribute  which  is  his  due;  may  my  lord  Gotama,  my  teacher, 
accept  the  tribute  which  is  due  to  him  as  a teacher.”  Out  of  com- 
passion for  the  Brahman,  the  Teacher  accepted  the  present  which 
he  had  brought,  and  preached  the  Law  to  him.  At  the  conclusion 
of  the  sermon  the  Brahman  was  established  in  the  Refuges.  There- 
upon the  Brahman  said  to  the  Teacher,  “Sir  Gotama,  my  sons  provide 
me  regularly  with  four  meals;  two  of  these  I give  to  you.”  The 
Teacher  replied,  “That  is  well,  Brahman;  but  we  shall  go  only  to 
such  houses  as  we  please.”  So  saying,  he  dismissed  him. 

The  Brahman  went  home  and  said  to  his  sons,  “Dear  sons,  the 
monk  [12]  Gotama  is  my  friend,  and  I have  given  him  two  of  the  meals 
with  which  you  regularly  provide  me.  When  he  arrives,  be  not 
heedless  of  your  duty.”  “Very  well,”  replied  his  sons,  promising  to 
do  as  he  said.  On  the  following  day  the  Teacher  set  out  on  his  alms- 
pilgrimage  and  stopped  at  the  door  of  the  house  of  the  Brahman’s 
oldest  son.  When  the  Brahman’s  oldest  son  saw  the  Teacher,  he 
took  his  bowl,  invited  him  into  the  house,  seated  him  on  a costly 
couch,  and  gave  him  the  choicest  of  food.  On  the  succeeding 
days  the  Teacher  went  to  the  houses  of  the  other  sons  in  order, 
and  all  of  them  provided  hospitable  entertainment  for  him  in  their 
houses. 

One  day  when  a holiday  was  at  hand,  the  eldest  son  said  to  his 
father,  “Dear  father,  in  whose  honor  shall  we  make  merry?”  The 
Brahman  replied,  “The  monk  Gotama  is  my  friend,  and  I know  no 
others.”  “Well  then,  invite  him  for  the  morrow  with  his  five  hundred 
monks.”  The  Brahman  did  so.  So  on  the  following  day  the  Teacher 
came  to  the  house  with  his  attendant  monks.  The  house  was  smeared 
with  fresh  cow-dung  and  decked  in  festive  array.  The  Brahman 
provided  seats  within  the  house  for  the  Congregation  of  Monks 
presided  over  by  the  Buddha,  and  served  them  with  rich  porridge 
sweetened  with  honey  and  with  the  choicest  of  food,  both  hard  and 
soft.  In  the  course  of  the  meal  the  Brahman’s  four  sons  seated 
themselves  before  the  Teacher  and  said  to  him,  “Sir  Gotama,  we 
care  tenderly  for  our  father;  we  never  neglect  him.  Just  look  at 
him!”  The  Teacher  replied,  “You  have  done  well.  Wise  men  of  old 
likewise  cared  tenderly  for  their  mother  and  father.”  [13]  So  saying, 
he  related  in  detail  the  Matuposaka  Nagaraja  Jataka,1  found  in  the 
Eleventh  Book,  in  which  the  story  is  told  of  how  the  sallakl-tree  and 


1 Jataka  455:  iv.  90-95. 


-N.4.15s] 


The  old  Brahman  and  his  sons 


205 


the  kutaja-plant  grew  up  and  blossomed  in  the  absence  of  the  elephant. 
Having  so  done,  he  pronounced  the  following  Stanza, 

324.  The  elephant  Dhanapala,  with  pungent  juice  flowing  from  his  temples,  hard  to 
restrain. 

Eats  not  a morsel  so  long  as  he  is  held  captive;  the  elephant  remembers  the 
elephant-grove. 

Native  gloss.  — Dhanapala:  At  this  time  the  king  of  Kasi  sent  an 
elephant-trainer  to  a charming  elephant-grove  and  caused  an  elephant 
to  be  taken  captive;  this  is  the  name  of  the  elephant.  — With  pungent 
juice  flowing  from  his  temples:  acrid  juice;  for  in  the  rutting  season 
the  root  of  the  elephant’s  ear  bursts.  [14]  As  a rule,  when  trainers 
try  to  subdue  elephants  at  this  time  with  hook  or  spear  or  lance, 
they  become  fierce.  But  this  elephant  was  excessively  fierce;  there- 
fore it  is  said:  With  pungent  juice  flowing  from  his  temples,  hard  to 
restrain.  — Eats  not  a morsel  so  long  as  he  is  held  captive:  When  by 
command  of  the  king  this  elephant  was  led  bound  to  the  elephant- 
stable  and  made  to  stand  in  a place  screened  with  a curtain  of  many 
colors,  decked  with  festoons  and  garlands,  overhung  with  a variegated 
canopy,  although  the  king  himself  offered  him  food  of  various  choice 
flavors  and  fit  for  a king,  he  refused  to  eat.  It  is  with  reference  to 
his  entrance  into  the  elephant-stable  that  the  words  are  employed: 
Eats  not  a morsel  so  long  as  he  is  held  captive.  — Remembers  the  elephant- 
grove:  No  matter  how  delightful  the  place  in  which  he  lodged,  never- 
theless he  remembered  the  elephant-grove.  Now  his  mother,  who 
remained  in  the  forest,  suffered  greatly  by  reason  of  separation  from 
her  son.  Her  son  thought  to  himself,  “I  am  not  fulfilling  the  obliga- 
tion of  a son  to  succor  his  mother.  What  care  I for  this  food?  ” Thus 
he  remembered  only  the  solemn  obligation  resting  upon  a son  to  succor 
his  mother.  [15]  Now  inasmuch  as  it  was  possible  for  him  to  fulfill 
this  obligation  only  by  being  in  the  elephant-grove,  therefore  it  is 
said:  The  elephant  remembers  the  elephant-grove. 

As  the  Teacher  related  this  Jataka,  detailing  his  own  deed  in  a 
previous  state  of  existence,  his  hearers  shed  floods  of  tears,  and  by 
reason  of  the  softness  of  their  hearts  allowed  their  ears  to  droop.  Thus 
did  the  Exalted  One,  knowing  full  well  what  would  be  of  advantage 
to  them,  proclaim  the  Truths  and  preach  the  Law.  At  the  conclusion 
of  the  lesson  the  Brahman,  together  with  his  sons  and  daughters- 
in-law,  was  established  in  the  Fruit  of  Conversion. 


206 


Book  23,  Story  Jj..  Dhammapada  326  [N.4.i5io- 


XXIII.  4.  ON  MODERATION  IN  EATING  1 

So  surely  as  a man  yields  to  indolence.  This  religious  instruction 
was  given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  King  Pasenadi  Kosala. 

For  at  a certain  period  of  his  life  the  king  used  to  eat  boiled  rice 
cooked  by  the  bucketful,  and  sauce  and  curry  in  proportion.  One  day 
after  he  had  finished  his  breakfast,  unable  to  shake  off  the  drowsy 
feeling  occasioned  by  over-eating,  he  went  to  see  the  Teacher  and 
paced  back  and  forth  before  him  with  a very  weary  look.  [16]  Over- 
come by  drowsiness,  unable  to  lie  down  and  stretch  himself  out,  he 
sat  down  on  one  side.  Thereupon  the  Teacher  asked  him,  “Did  you 
come,  great  king,  before  you  were  well  rested?”  “Oh  no,  Reverend 
Sir,”  replied  the  king,  “but  I always  suffer  greatly  after  eating  a 
meal.”  Then  said  the  Teacher  to  him,  “Great  king,  over-eating 
always  brings  suffering  in  its  train.”  So  saying,  he  pronounced  the 
following  Stanza, 

325.  If  a man  gives  way  to  indolence,  eats  overmuch, 

Spends  his  time  in  sleep,  and  lies  and  rolls  about 
Like  a great  hog  fed  on  grain. 

Such  a simpleton  will  enter  the  womb  again  and  again.  [17] 

At  the  conclusion  of  the  lesson  the  Teacher,  desiring  to  help  the 
king,  pronounced  the  following  Stanza, 

If  a man  be  ever  mindful,  if  he  observe  moderation  in  taking  food. 

His  sufferings  will  be  but  slight;  he  will  grow  old  slowly,  preserving  his  life. 

The  Teacher  taught  this  Stanza  to  Prince  Uttara  and  said  to 
him,  “Whenever  the  king  sits  down  to  eat,  you  must  recite  this  Stanza 
to  him,  and  by  this  means  you  must  cause  him  to  diminish  his  food.” 
In  these  words  the  Teacher  told  him  just  what  means  to  employ.  The 
prince  did  as  he  was  directed.  After  a time  the  king  was  content  with 
a pint-pot  of  rice  at  most,  and  became  lean  and  cheerful.  He  estab- 
lished intimate  relations  with  the  Teacher  and  for  seven  days  gave  the 
Gifts  Beyond  Compare.  When  the  Teacher  pronounced  the  words  of 
thanksgiving  for  the  gifts  presented  to  him  by  the  king,  the  assembled 
multitude  obtained  great  spiritual  advantage. 

1 This  story  is  an  abbreviated  version  of  Samyutta,  iii.  2.  3:  i.  81-82.  Cf.  Story 
xv.  6 (HOS.  30. 7G).  Text:  N iv.  13-17. 


-N.4.198] 


The  novice  and  the  ogress 


207 


XXIII.  5.  THE  NOVICE  AND  THE  OGRESS 1 

This  heart  of  mine  once  wandered.  This  religious  instruction  was 
given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  the  novice  Sanu.  [18] 

Sanu,  we  are  told,  was  the  only  son  of  a certain  female  lay  disciple, 
who  had  him  admitted  to  the  Order  when  he  was  a mere  boy.  From 
the  day  of  his  admission  to  the  Order,  he  was  virtuous  and  faithful 
to  duty.  He  performed  faithfully  all  of  the  duties  to  a teacher,  to  a 
preceptor,  and  to  visiting  monks.  On  the  eighth  day  of  the  month 
he  would  rise  early  in  the  morning,  and  after  placing  water  in  the 
inclosure  reserved  for  water,  would  sweep  the  hall  in  which  the  Teacher 
preached,  lay  out  the  seats,  and  lighting  a lamp,  utter  in  a pleasing 
tone  of  voice  the  proclamation  summoning  the  people  to  come  and  listen 
to  the  Law. 

The  monks,  observing  his  faithfulness  and  diligence,  desired  often 
to  hear  him  intone  the  Sacred  Word,  and  would  frequently  request 
him  so  to  do.  And  the  novice  would  never  reply,  “My  heart  aches,” 
or  “My  body  is  weary,”  or  show  any  reluctance  about  complying 
with  their  request.  But  he  would  ascend  the  Seat  of  the  Law  and  intone 
the  Sacred  Word  as  though  he  were  bringing  the  Sacred  River  down 
from  Heaven;  and  then  he  would  descend  and  say,  “All  the  merit 
I have  acquired  by  thus  intoning  the  Sacred  Word,  I make  over  to 
my  mother  and  father.” 

Now  his  human  mother  and  father  [19]  did  not  know  that  their 
son  was  making  over  to  them  the  merit  he  acquired  by  intoning  the 
Sacred  Word.  But  his  mother  in  the  state  of  existence  immediately 
preceding,  had  been  reborn  as  an  ogress.  And  she  used  to  come  with 
the  deities  and  listen  to  the  Law.  And  she  would  say,  “Dear  son,  I 
thank  you  for  the  merit  which  as  a novice  you  have  made  over  to  me.” 
There  is  a saying,  “A  monk  who  keeps  the  precepts  perfectly  is  dear 
both  to  the  Worlds  of  the  Gods  and  to  the  world  of  men.”  Therefore 
it  was  that  the  deities,  full  of  respect  and  reverence  for  the  novice,  es- 
teemed him  even  as  Great  Brahma  or  as  a flame  of  fire;  and  by  reason 
of  their  reverence  for  the  novice,  revered  and  praised  also  the  ogress 

1 This  story  is  an  elaboration  of  Samyutta,  x.  5 : i.  208-209,  and  is  taken  almost 
word  for  word  from  Buddhaghosa’s  Commentary  on  the  same.  See  Dhammapada 
Commentary,  iv.  255,  note  1.  From  the  same  source  is  also  derived  Thera-Gatha 
Commentary,  xliv.  Cf.  Dhammapada  Commentary,  xxvi.  21.  Text:  N iv.  18-25. 


208 


Book  23,  Story  5. 


Dhammapada  326  [N.4.i9s- 


his  mother.  When  the  ogres  assembled  to  hear  the  Law,  it  was 
always  to  Mother  of  Sanu  the  ogress  that  they  gave  the  first  seat  and 
the  first  water  and  the  first  pellet  of  food.  Even  powerful  ogres, 
when  they  saw  her,  would  step  down  from  the  road  or  rise  from  their 
seats. 

Now  when  the  novice  Sanu  reached  manhood  and  his  physical 
powers  became  fully  developed,  he  began  to  be  oppressed  with  dis- 
content. Unable  to  drive  away  discontent,  one  day,  without  saying 
a word  to  anyone,  with  hair  and  nails  grown  long  and  under  and 
upper  garments  soiled  and  dirty,  he  took  bowl  and  robe  and  went 
quite  alone  to  the  house  of  his  mother.  When  the  female  lay  disciple 
saw  her  son,  she  saluted  him  and  said,  “Dear  son,  [20]  hitherto  it  has 
been  your  practice  to  come  here  with  your  teacher  and  your  preceptor, 
or  with  other  young  monks  and  novices ; why  is  it  that  you  come  here 
to-day  quite  alone?”  The  novice  informed  his  mother  that  he  was 
suffering  from  discontent.  Upon  this  the  faithful  female  lay  disciple 
discoursed  to  her  son  on  the  manifold  disadvantages  of  the  house- 
hold life.  But  in  spite  of  her  admonition  she  was  unable  to  convince 
him. 

Finally  the  thought  occurred  to  her,  “Perhaps,  even  without  my 
urging  him,  he  will  come  to  his  senses  of  his  own  accord.”  So  she  said 
to  him,  “Remain  here,  dear  son,  until  I procure  you  rice-gruel  and 
boiled  rice.  When  you  have  drunk  the  gruel  and  finished  your  meal, 
I wTill  take  down  some  pleasing  garments  and  give  them  to  you.” 
And  preparing  a seat,  she  gave  it  to  her  son.  The  novice  sat  down, 
and  in  a moment  the  lay  disciple  brought  rice-gruel  and  hard  food 
and  gave  them  to  him.  Then  saying  to  herself,  “I  will  boil  some 
rice  for  him,”  she  seated  herself  not  far  off  and  began  to  wash  the 
rice. 

Now  at  this  time  that  ogress  considered  within  herself,  “Where 
is  the  novice?  Is  he  receiving  food  in  alms  or  not?”  Perceiving  that 
the  novice  was  filled  with  a desire  to  return  to  the  life  of  a layman, 
and  that  for  this  reason  he  had  gone  and  seated  himself  in  his  mother’s 
house,  she  thought  to  herself,  “If  I gain  possession  of  the  novice,  I 
shall  be  treated  with  respect  by  the  powerful  deities;  I will  therefore 
go  to  the  novice  and  prevent  him  from  returning  to  the  life  of  a lay- 
man.” Accordingly  the  ogress  went  and  took  possession  of  the  body 
of  the  novice,  twisted  his  neck,  and  felled  him  to  the  ground.  With 
rolling  eyes  and  foaming  mouth,  he  lay  quivering  on  the  earth.  [21] 

When  the  female  lay  disciple  saw  the  plight  of  her  son,  she  ran 


-N.4.2214] 


The  novice  and  the  ogress 


209 


quickly  to  him,  took  her  son  in  her  arms,  and  laid  him  on  her  breast. 
All  the  inhabitants  of  the  village  flocked  thither,  bringing  offerings. 
But  the  female  lay  disciple  wept  and  lamented  and  pronounced  the 
following  Stanzas, 

They  that  observe  the  Half-month  of  Miracle  with  its  Eight  Precepts,  keeping  Fast- 
day 

On  the  Fourteenth  Day,  on  the  Fifteenth  Day,  and  on  the  Eighth  Day, 

They  that  lead  the  Holy  Life,  • 

With  such,  ogres  do  not  sport;  thus  have  I heard  from  the  Arahats. 

But  to-day  I see  ogres  sporting  with  Sanu. 

When  the  ogress  heard  the  female  lay  disciple  utter  these  words, 
she  replied  with  the  following  Stanzas, 

They  that  observe  the  Half-month  of  Miracle  with  its  Eight  Precepts,  keeping  Fast- 
day 

On  the  Fourteenth  Day,  on  the  Fifteenth  Day,  and  on  the  Eighth  Day, 

They  that  lead  the  Holy  Life, 

With  such,  ogres  do  not  sport;  rightly  have  you  heard  this  from  the  Arahats. 

Then  the  ogress,  addressing  Sanu,  pronounced  the  following 
Stanzas, 

Sanu,  alienate  not  the  Buddha;  these  are  the  words  of  ogres. 

Do  no  evil  deeds  either  openly  or  in  secret. 

For  if  you  do  evil  deeds  either  now  or  hereafter, 

You  will  not  win  Release  from  Suffering,  even  though  you  fly  up  into  the  air  and 
seek  to  escape.  [22] 

“Thus  if  you  do  evil  deeds,  you  will  not  wdn  Release,  even  though, 
like  a bird,  you  fly  up  into  the  air  and  seek  to  escape.” 

So  saying,  the  ogress  released  the  novice.  The  novice  opened 
his  eyes  and  saw  his  mother  with  disheveled  hair,  panting  and  gasping 
and  weeping,  and  all  the  inhabitants  of  the  village  gathered  together. 
Not  knowing  that  he  had  been  seized  by  an  ogress,  he  said,  “But  a 
moment  ago  I was  sitting  in  a chair,  and  my  mother  sat  near  me  wash- 
ing rice;  but  now  I am  lying  on  the  ground.  What  does  this  mean?” 
And  even  as  he  sat  there,  he  said  to  his  mother, 

Dear  mother,  people  weep  for  him  who  is  dead,  or  for  him  who,  although  alive,  is  no 
more  seen. 

But,  dear  mother,  seeing  me  alive,  why,  dear  mother,  do  you  weep  for  me? 

Then  his  mother  pointed  out  to  him  the  evil  consequences  of  set- 
ting out  to  return  to  the  world  after  once  retiring  from  the  world  and 
renouncing  the  pleasures  of  the  world  and  the  pleasures  of  sense. 
Said  she, 


210  Book  23,  Story  5.  Dhammayada  326  [N.  4. 2215- 

My  son,  people  weep  for  him  who  is  dead,  or  for  him  who,  although  alive,  is  no  more 
seen. 

And  for  him  who,  after  renouncing  the  pleasures  of  sense,  returns  to  the  world 
again. 

For  him  also  they  weep,  my  son.  For  he  that  was  alive  is  dead  again.  [23] 

His  mother,  having  thus  spoken,  compared  the  household  life 
to  a bed  of  glowing  coals,  even  to  hell,  and  pointing  out  once  more  the 
disadvantages  of  the  household  life,  said. 

There  are  glowing  coals  on  both  sides,  dear  son ; do  you  wish  to  fall  into  glowing 
coals? 

There  are  hells  on  both  sides,  dear  son;  do  you  wish  to  fall  into  hell? 

Then  said  his  mother  to  him,  “Son,  good  luck  to  you!  But  this 
my  son,  whom  I snatched  from  the  burning  like  household  goods, 
and  who  retired  from  the  world  in  the  Religion  of  the  Buddha,  desires 
again  to  burn  in  the  household  life.  Hurry  hither  and  protect  us!” 
Then  she  thought,  “Is  there  no  way  by  which  I can  arouse  his  disgust? 
Is  there  no  way  by  which  I can  arouse  his  repugnance?”  And  to 
make  the  matter  clear,  she  pronounced  the  following  Stanza, 

Hurry  hither!  Luck  to  you!  How  can  we  arouse  your  disgust? 

Goods  snatched  from  the  burning,  you  desire  to  burn  again. 

As  his  mother  spoke,  Sanu  came  to  his  senses  and  said,  “I  have  no 
use  for  the  household  life.”  His  mother  replied,  “Good,  my  son!” 
And  pleased  at  heart,  she  gave  him  choice  food  to  eat.  Then  she 
asked  him,  “How  old  are  you,  my  son?”  Knowing  that  he  was  old 
enough  to  be  admitted  to  full  membership  in  the  Order,  she  provided 
him  with  a set  of  three  robes.  With  bowl  and  robes  complete  he  was 
admitted  to  full  membership  in  the  Order. 

The  Teacher,  since  the  youth  had  but  recently  been  admitted 
to  full  membership  in  the  Order,  urged  him  to  make  strenuous  exer- 
tion to  control  his  thoughts,  [24]  and  said  to  him,  “If  a man  allows 
his  thoughts  to  wander  hither  and  thither  for  a long  time,  dwell- 
ing on  all  manner  of  objects,  and  makes  no  effort  to  control  them, 
it  is  impossible  for  him  to  attain  Salvation.  Therefore  a man  should 
put  forth  every  effort  to  control  his  thoughts,  even  as  an  elephant- 
driver  controls  an  elephant  in  rut  with  his  hook.”  So  saying,  he 
pronounced  the  following  Stanza, 

326.  These  thoughts  of  mine  once  wandered  hither  and  thither 

Wherever  they  liked,  wherever  they  desired,  wherever  they  pleased; 

But  hereafter  I shall  control  them  perfectly. 

Even  as  an  elephant-driver  controls  an  elephant  in  rut  with  his  hook.  [25] 


-N.4.26is] 


The  novice  and  the  ogress 


211 


At  the  conclusion  of  the  lesson  many  deities  who  came  with  Sanu 
to  hear  the  Law,  obtained  Comprehension  of  the  Law.  Venerable 
Sanu  mastered  the  Tipitaka,  the  Word  of  the  Buddha.  He  became 
a mighty  preacher  of  the  Law,  lived  a hundred  and  twenty  years,  stirred 
up  the  whole  Land  of  the  Rose-apple,  and  finally  passed  into  Nibbana. 

XXIII.  6.  AN  ELEPHANT  STICKS  FAST  IN  THE  MUD 1 

Be  joyful  in  heedfulness.  This  religious  instruction  was  given  by 
the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to 
an  elephant  named  Paveyyaka  (Baddheraka),  which  belonged  to  the 
king  of  Kosala. 

The  story  goes  that  this  elephant  possessed  great  strength  in  his 
younger  days,  but  in  the  course  of  time,  worn  out  by  old  age  and 
buffeted  by  the  wind,  he  waded  one  day  into  a great  lake,  stuck  fast 
in  the  mire,  and  was  unable  to  get  out.  The  populace  saw  him  and 
began  to  talk  about  him,  saying,  “To  think  that  an  elephant  once 
so  powerful  should  become  so  weak!”  The  king  heard  the  news  and 
immediately  gave  orders  to  his  elephant-trainer  as  follows,  “Trainer, 
go  extricate  this  elephant  from  the  mire.”  So  the  elephant-trainer 
went  to  the  lake,  showed  himself  to  the  elephant  with  his  head  arrayed 
as  for  battle,  and  caused  the  battle-drum  to  be  beaten. 

The  pride  of  the  elephant  was  immediately  aroused.  He  rose 
quickly,  walked  up  out  of  the  lake,  and  stood  on  dry  land.  The  monks 
saw  the  occurrence  and  told  the  Teacher.  Said  the  Teacher,  “Monies, 
this  elephant  has  just  extricated  himself  from  what  was  but  a quagmire 
of  ordinary  mud.  [26]  But  you  have  flung  yourselves  headlong  into 
the  quagmire  of  the  evil  passions.  Therefore  strive  with  all  your  might 
to  extricate  yourselves  therefrom.”  So  saying,  he  pronounced  the 
following  Stanza, 

327.  Be  joyful  in  heedfulness,  guard  well  your  thoughts. 

Extricate  yourselves  from  the  quagmire,  even  as  an  elephant  that  is  stuck  fast 
in  the  mud. 

XXIII.  7.  AN  ELEPHANT  WAITS  UPON  THE  BUDDHA 2 

Should  one  find.  This  religious  instruction  was  given  by  the 
Teacher  while  he  was  in  residence  at  Protected  Forest  near  Parileyyaka, 

1 Text:  N iv.  25-26.  2 Cf.  Story  i .5b  (text:  i 6012-6316).  Text:  N iv.  26-31. 


212  Book  23,  Story  7.  Dhammapada  328-330  [N.4.2619- 


with  reference  to  a company  of  monks.  [27]  The  story  occurs  in  the 
Yamaka  Vagga  in  the  Commentary  on  the  Stanzas  beginning  with 
the  words,  The  others  do  not  understand.  For  it  is  there  said: 

It  became  known  all  over  the  Land  of  the  Rose-apple  that  the 
Teacher  was  residing  in  Protected  Forest,  attended  by  a noble  elephant. 
From  the  city  of  Savatthi,  Anathapindika,  Visakha,  the  eminent 
female  lay  disciple,  and  other  such  great  personages  sent  the  following 
message  to  the  Elder  Ananda,  “Reverend  Sir,  obtain  for  us  the  privi- 
lege of  seeing  the  Teacher.”  Likewise  five  hundred  monks  residing 
abroad  approached  the  Elder  Ananda  at  the  conclusion  of  the  rainy 
season  and  made  the  following  request,  “It  is  a long  time,  Ananda, 
since  we  have  heard  a discourse  on  the  Law  from  the  lips  of  the  Exalted 
One.  We  should  like,  brother  Ananda,  if  you  please,  to  have  the 
privilege  of  hearing  a discourse  on  the  Law  from  the  lips  of  the  Exalted 
One.” 

So  the  Elder  took  those  monks  with  him  and  went  to  Protected 
Forest.  When  he  reached  the  forest,  he  thought  to  himself,  “The 
Tathagata  has  resided  in  solitude  for  a period  of  three  months.  It  is 
therefore  not  fitting  that  I should  approach  him  all  at  once  with  so 
many  monks  as  I have  with  me.”  Accordingly  he  approached  the 
Teacher  quite  alone.  When  the  elephant  Parileyyaka  saw  the  Elder, 
he  took  his  staff  and  rushed  forward.  The  Teacher  looked  around 
and  said  to  the  elephant,  “Come  back,  Parileyyaka;  do  not  drive 
him  away.  He  is  a servitor  of  the  Buddha.”  The  elephant  immedi- 
ately threw  away  his  staff,  and  requested  the  privilege  of  taking  the 
Elder’s  bowl  and  robe.  The  Elder  refused.  The  elephant  thought 
to  himself,  “If  he  is  versed  in  the  rules  of  etiquette,  he  will  refrain 
from  placing  his  own  monastic  requisites  on  the  stone  slab  where 
the  Teacher  is  accustomed  to  sit.”  The  Elder  placed  his  bowl  and 
robe  on  the  ground.  (For  those  who  are  versed  in  the  rules  of  etiquette 
never  place  their  own  monastic  requisites  on  the  seat  or  bed  of  their 
spiritual  superiors.)  The  Elder,  after  saluting  the  Teacher,  [28] 
seated  himself  on  one  side. 

The  Teacher  asked  him,  “Did  you  come  alone?”  The  Elder  in- 
formed him  that  he  had  come  with  five  hundred  monks.  “But  where 
are  they?”  asked  the  Teacher.  “I  did  not  know  how  you  would  feel 
about  it,  and  therefore  I left  them  outside  and  came  in  alone.”  “Tell 
them  to  come  in.”  The  Elder  did  so.  The  Teacher  exchanged  friendly 
greetings  with  the  monks.  Then  the  monks  said  to  the  Teacher, 


-N.4.326] 


An  elephant  waits  upon  the  Buddha 


213 


“Reverend  Sir,  the  Exalted  One  is  a delicate  Buddha,  a delicate 
prince.  You  must  have  endured  much  hardship,  standing  and  sitting 
here  alone  as  you  have  during  these  three  months.  For  of  course 
you  had  no  one  to  perform  the  major  and  minor  duties  for  you,  no 
one  to  offer  you  water  for  rinsing  the  mouth  or  to  perform  any  of  the 
other  duties  for  you.”  The  Teacher  replied,  “Monks,  the  elephant 
Parileyyaka  performed  all  of  these  offices  for  me.  For  one  who  obtains 
such  a companion  as  he,  may  well  live  alone;  did  one  fail  to  find  such, 
even  so  the  life  of  solitude  were  better.”  So  saying,  he  pronounced 
the  following  Stanzas  in  the  Naga  Vagga, 

328.  Should  one  find  a prudent  companion  to  walk  writh,  an  upright  man  and  steadfast. 
Let  one  walk  with  him,  joyful,  mindful,  overcoming  all  dangers. 

329.  Should  one  not  find  a prudent  companion  to  walk  with,  an  upright  man  and 

steadfast. 

Then,  like  a king  renouncing  the  kingdom  he  has  conquered,  let  one  walk  alone. 
Like  an  elephant  roaming  at  will  in  an  elephant-forest.  [29] 

330.  The  life  of  solitude  is  better;  one  cannot  be  friends  with  a simpleton; 

Let  a man  five  in  solitude,  and  do  no  evil  deeds, 

Free  from  desire,  like  an  elephant  roaming  at  will  in  an  elephant-forest. 


XXIII.  8.  MARA  TEMPTS  THE  BUDDHA  1 

When  need  arises.  This  doctrinal  instruction  was  given  by  the 
Teacher  while  he  was  dwelling  in  a forest-hut  in  the  Himalaya  country 
with  reference  to  Mara. 

Tradition  has  it  that  at  this  time  kings  who  exercised  rule  oppressed 
the  subjects  over  whom  they  ruled.  As  the  Exalted  One  saw  men 
punished  and  persecuted  under  the  rule  of  these  wicked  kings,  he  was 
moved  to  compassion.  [32]  And  he  considered  thus  within  himself, 
“Is  it  not  possible  to  exercise  sovereignty  without  killing  or  causing 
to  kill,  without  conquering  or  causing  to  conquer,  without  sorrow  or 
causing  sorrow,  with  justice  and  righteousness?”  Now  Mara  the 
Evil  One  perceived  within  himself  the  thought  that  was  passing 
through  the  mind  of  the  Exalted  One,  and  thought  thus,  “The  monk 
Gotama  is  considering  within  himself,  ‘Is  it  not  possible  to  exercise 
sovereignty?’  It  must  be  that  he  now  desires  to  exercise  sovereignty. 

1 Derived  from  Samyutta,  iv.  2.  10:  i.  116  f.  Cf.  E.  Windisch,  Mara  und 
Buddha,  pp.  107-109.  Text:  N iv.  31-36. 


214  Book  23,  Story  8.  Dhammapada  331-333  [N.4.32e- 


And  this  thing  which  is  called  sovereignty  is  an  occasion  of  heedless- 
ness. If  he  does  exercise  sovereignty,  I may  be  able  to  catch  him  off 
his  guard.  I will  therefore  go  and  arouse  his  ambition.” 

Accordingly  Mara  the  Evil  One  approached  the  Teacher  and  said, 
“Reverend  Sir,  let  the  Exalted  One  exercise  sovereignty;  let  the 
Happy  One  exercise  sovereignty,  without  killing  or  causing  to  kill, 
without  conquering  or  causing  to  conquer,  without  sorrow  or  causing 
sorrow,  with  justice  and  righteousness.”  Said  the  Teacher  to  Mara, 
“Evil  One,  what  do  you  see  in  me  that  makes  you  speak  thus  to  me?” 
Said  Mara  to  the  Teacher,  “Reverend  Sir,  the  Exalted  One  has 
developed  to  the  full  the  Four  Bases  of  Magic  Power.  For  should 
the  Exalted  One  resolve,  ‘Let  the  Himalaya,  king  of  mountains,  be 
turned  to  gold,’  gold  would  that  mountain  be.  I too  will  do  with 
this  wealth  all  those  things  which  can  be  done  with  wealth.  Thus 
you  shall  rule  justly  and  righteously.”  Then  said  the  Teacher, 

The  whole  of  a mountain  of  gold,  even  of  fine  gold. 

Were  not  enough  for  one.  Knowing  this,  a man  should  walk  justly.  [33] 

How  can  a man  who  has  seen  whence  arises  suffering  devote  himself  to  the  pleasures 
of  sense? 

Let  the  man  who  has  come  to  know  that  substratum  of  being  which  is  called  “attach- 
ment” in  the  world,  train  himself  to  subdue  this  alone. 

With  these  Stanzas  did  the  Teacher  arouse  and  alarm  Mara  the 
Evil  One.  Then  he  said  to  him,  “I  will  admonish  you  yet  again,  Evil 
One.  I have  nothing  in  common  with  you.  Thus  do  I admonish  you.” 
So  saying,  he  pronounced  the  following  Stanzas, 

331.  When  need  arises,  pleasant  are  companions; 

Pleasant  is  enjoyment,  when  one  shares  it  with  another; 

Works  of  merit  give  pleasure  at  the  hour  of  death; 

Pleasant  is  it  to  leave  behind  all  suffering. 

332.  Pleasant  is  motherhood  in  this  world,  and  pleasant  is  fatherhood; 

Pleasant  is  the  estate  of  a monk  in  this  world,  and  pleasant  is  the  estate  of  a 
Brahman. 

333.  Pleasant  is  a life  of  righteousness  unto  old  age,  pleasant  is  faith  firmly  established. 
Pleasant  is  the  attainment  of  wisdom,  pleasant  is  the  avoiding  of  evil. 


BOOK  XXIV.  THIRST  OR  CRAVING,  TANHA  VAGGA 

XXIV.  1.  REDFISH  1 

If  a man  walk  in  heedlessness.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference 
to  Redfish,  Kapilamaccha.  [37] 

1 a.  Story  of  the  Past : The  insolent  monk.  The  bandits 

The  story  goes  that  in  times  long  past,  when  Exalted  Kassapa 
passed  into  Nibbana,  two  brothers  of  respectable  family  retired  from 
the  world  and  became  monks  under  their  disciples.  The  name  of 
the  older  brother  was  Sodhana,  and  that  of  the  younger  was  Red, 
Kapila.  Likewise  their  mother  SadhinI  and  their  younger  sister 
Tapana  retired  from  the  world  and  became  nuns.  After  the  two 
brothers  had  become  monks,  they  performed  regularly  and  faithfully 
the  major  and  minor  duties  to  their  teachers  and  their  preceptors.  One 
day  they  asked  the  following  question,  “Reverend  Sir,  how  many 
Burdens  are  there  in  this  Religion?”  and  received  the  following  answer, 
“There  are  two  Burdens:  the  Burden  of  Study  and  the  Burden  of 
Meditation.”  Thereupon  the  older  brother  said,  “I  will  fulfill  the 
Burden  of  Meditation,”  and  for  five  years  kept  residence  with  his 
teacher  and  his  preceptor.  Obtaining  a Subject  of  Meditation  leading 
to  Arahatship,  he  entered  the  forest,  and  after  striving  and  struggling 
with  might  and  main,  attained  Arahatship. 

Said  the  younger  brother,  “I  am  young  yet;  when  I am  old,  I will 
fulfill  the  Burden  of  Meditation.”  [38]  Accordingly  he  assumed  the 
Burden  of  Study  and  learned  by  heart  the  Three  Pitakas.  By  his 
knowledge  of  the  Texts,  he  gained  a great  following,  and  through  his 
following,  rich  offerings.  Drunk  with  the  intoxication  of  great  learn- 
ing, and  overcome  with  craving  for  gain,  he  was  led  by  overweening 
pride  of  knowledge  to  pronounce  a thing  said  by  others,  even  when 
it  was  right,  to  be  wrong;  even  when  wrong,  to  be  right:  even  when 
it  was  innocent,  to  be  sinful;  even  when  sinful,  to  be  innocent.  The 
kindly  monks  used  to  say  to  him,  “Brother  Kapila,  do  not  speak 

1 Cf.  Udana,  iii.  3:  24-27;  Thera-Gdtha,  Commentary,  elxxviii.  Text:  N iv.  37-46. 


£16  Book  2 If.,  Story  1.  Dhammapada  33^-337  [N.  4.38s- 

thus;”  and  would  admonish  him,  quoting  to  him  the  Doctrine  and 
the  Discipline.  But  Kapila  would  reply,  “What  do  you  know,  empty- 
fists?”  and  would  go  about  snubbing  and  disparaging  others. 

The  monks  reported  the  matter  to  his  brother.  Elder  Sodhana. 
Sodhana  went  to  him  and  said,  “Brother  Kapila,  for  men  such  as  you, 
right  conduct  is  the  life  of  religion;  therefore  you  should  not  abandon 
right  conduct,  reject  that  which  is  right  and  proper  and  speak  as  you 
do.”  Thus  did  Sodhana  admonish  his  brother  Kapila.  But  the 
latter  paid  no  attention  to  what  he  said.  However,  Sodhana  admon- 
ished him  two  or  three  times,  but  seeing  that  he  paid  no  attention  to 
his  words,  left  him,  saying,  “Well,  brother,  you  will  become  notorious 
for  your  doings.”  [39]  And  from  that  time  on,  the  rest  of  the  kindly 
monks  would  have  nothing  to  do  with  him. 

Thus  did  the  monk  Kapila  adopt  an  evil  mode  of  conduct  and  go 
about  with  companions  confirmed  like  himself  in  an  evil  mode  of 
conduct.  One  day  he  said  to  himself,  “I  will  recite  the  Patimokkha 
in  the  Hall  of  Discipline.”  So  taking  a fan  and  seating  himself  in  the 
Seat  of  the  Law,  he  recited  the  Patimokkha,  asking  the  usual  question, 
“Brethren,  are  there,  among  the  monks  who  are  here  gathered  together, 
any  who  have  anything  to  confess?”  The  monks  thought,  “What 
is  the  use  of  giving  this  fellow  an  answer?”  Observing  that  the 
monks  all  remained  silent,  he  said,  “Brethren,  there  is  no  Doctrine  or 
Discipline;  what  difference  does  it  make  whether  you  hear  the  Pati- 
mokkha or  not?”  So  saying,  he  arose  from  the  seat.  Thus  did  he 
retard  the  teaching  of  the  Word  of  Exalted  Kassapa. 

Elder  Sodhana  attained  Nibbana  in  that  very  state  of  existence. 
As  for  Kapila,  at  the  end  of  his  allotted  term  of  life,  he  was  reborn  in 
the  Great  Hell  of  Avici.  Kapila’s  mother  and  sister  followed  his 
example,  reviled  and  abused  the  kindly  monks,  and  were  reborn  in 
that  same  Hell. 

Now  at  that  time  there  were  five  hundred  men  who  made  a living 
by  plundering  villages.  One  day  the  men  of  the  countryside  pursued 
them,  whereupon  they  fled  and  entered  the  forest.  Seeing  no  refuge 
there,  and  meeting  a certain  forest  hermit,  they  saluted  him  and  said 
to  him,  “Reverend  Sir,  be  our  refuge.”  The  Elder  replied,  “For 
you  there  is  no  refuge  like  the  Precepts  of  Morality.  [40]  Do  you  take 
upon  yourselves,  all  of  you,  the  Five  Precepts.”  “Very  well,”  agreed 
the  bandits,  and  took  upon  themselves  the  Five  Precepts.  Then  the 
Elder  admonished  them,  saying,  “Now  that  you  have  taken  upon 
yourselves  the  Precepts,  not  even  for  the  sake  of  saving  your  lives, 


-N.4.4112] 


Redfish 


217 


may  you  transgress  the  moral  law,  or  entertain  evil  thoughts.”  “Very 
well,”  said  the  former  bandits,  giving  their  promise. 

When  the  men  of  the  countryside  reached  that  place,  they  searched 
everywhere,  and  discovering  the  bandits,  deprived  all  those  bandits 
of  life.  So  the  bandits  died  and  were  reborn  in  the  World  of  the  Gods; 
the  leader  of  the  bandits  became  the  leading  deity  of  the  group.  After 
passing  through  the  round  of  existences  forward  and  backward  in  the 
World  of  the  Gods  for  the  period  of  an  interval  between  two  Buddhas, 
they  were  reborn  in  the  dispensation  of  the  present  Buddha  in  a village 
of  fishermen  consisting  of  five  hundred  households  near  the  gate  of 
the  city  of  Savatthi. 

The  leader  of  the  band  of  deities  received  a new  conception  in  the 
house  of  the  leader  of  the  fishermen,  and  the  other  deities  in  the  houses 
of  the  other  fishermen.  Thus  on  one  and  the  same  day  all  received 
a new  conception  and  came  forth  from  the  wombs  of  their  mothers. 
The  leader  of  the  fishermen  thought  to  himself,  “Were  not  some  other 
boys  born  in  this  village  to-day?”  Causing  a search  to  be  made,  he 
learned  that  the  companions  had  been  reborn  in  the  same  place. 
“These  will  be  the  companions  of  my  son,”  thought  he,  and  sent  food 
to  them  all  for  their  sustenance.  They  all  became  playfellows  and 
friends,  and  in  the  course  of  time  grew  to  manhood.  The  oldest  of 
the  fishermen’s  sons  won  fame  and  glory  and  became  the  leading  man 
of  the  group.  [41] 

Kapila  was  tormented  in  Hell  during  the  period  of  an  interval 
between  two  Buddhas,  and  through  the  fruit  of  his  evil  deeds  which 
still  remained,  was  reborn  at  this  time  in  the  river  Aciravati  as  a fish. 
His  skin  was  of  a golden  hue,  but  he  had  a stinking  breath. 

1 b.  Story  of  the  Present:  The  fishermen,  and  the  fish  with  a 

stinking  breath 

Now  one  day  those  companions  said  to  themselves,  “Let  us  snare 
some  fish.”  So  taking  a net,  they  threw  it  into  the  river.  It  so  hap- 
pened that  this  fish  fell  into  their  net.  When  the  residents  of  the 
village  of  fishermen  saw  the  fish,  they  made  merry  and  said,  “The  first 
time  our  sons  snared  fish,  they  caught  a goldfish;  now  the  king  will 
give  us  abundant  wealth.”  The  companions  tossed  the  fish  into  a 
boat  and  went  to  the  king.  When  the  king  saw  the  fish,  he  asked, 
“What  is  that?”  “A  fish,  your  majesty,”  replied  the  companions. 
When  the  king  saw  it  was  a goldfish,  he  thought  to  himself,  “The 


218  Book  £4,  Story  1.  Dhammapada  33^-337  [N.4.4112- 


Teacher  will  know  the  reason  why  this  fish  has  a golden  hue.”  So 
ordering  the  fish  to  be  carried  for  him,  he  went  to  the  Teacher.  As 
soon  as  the  fish  opened  his  mouth,  the  whole  Jetavana  stank.  The 
king  asked  the  Teacher,  “Reverend  Sir,  how  did  this  fish  come  to  have 
a golden  hue?  And  why  is  it  that  he  has  a stinking  breath?” 

“Great  king,  in  the  dispensation  of  Exalted  Kassapa  this  fish 
was  a monk  named  Kapila,  and  Kapila  was  very  learned  and  had  a 
large  following.  But  he  was  overcome  with  desire  of  gain,  and  would 
abuse  and  revile  those  who  would  not  take  him  at  his  word.  Thus 
did  he  retard  the  Religion  of  Exalted  Kassapa,  [42]  was  therefore 
reborn  in  the  Avici  Hell,  and  because  the  fruit  of  his  evil  deed  has  not 
yet  been  exhausted,  has  just  been  reborn  as  a fish.  Now  since  for  a 
long  time  he  preached  the  Word  of  the  Buddha  and  recited  the  praises 
of  the  Buddha,  for  this  cause  he  has  received  a golden  hue.  But  because 
he  reviled  and  abused  the  monks,  for  this  cause  he  has  come  to  have 
a stinking  breath.  I will  let  him  speak  for  himself,  great  king.” 
“Reverend  Sir,  by  all  means  let  him  speak  for  himself.” 

So  the  Teacher  asked  the  fish,  “Are  you  Kapila?”  “Yes,  Reverend 
Sir,  I am  Kapila.”  “Where  have  you  come  from?”  “From  the  Great 
Hell  of  Avici,  Reverend  Sir.”  “WThat  became  of  your  older  brother 
Sodhana?”  “He  passed  into  Nibbana,  Reverend  Sir.”  “But  what 
became  of  your  mother  Sadhini?”  “She  was  reborn  in  Hell,  Reverend 
Sir.”  “And  what  became  of  your  younger  sister  Tapana?”  “She 
was  reborn  in  Hell,  Reverend  Sir.”  “ Where  shall  you  go  now?  ” “Into 
the  Great  Hell  of  Avici,  Reverend  Sir.”  So  saying,  the  fish,  overcome 
with  remorse,  struck  his  head  against  the  boat,  died  then  and  there, 
and  was  reborn  in  Hell.  The  multitude  that  stood  by  were  greatly 
excited,  insomuch  that  the  hair  of  their  bodies  stood  on  end.  At  that 
moment  the  Exalted  One,  perceiving  the  disposition  of  mind  of  the 
company  there  assembled,  preached  the  Law  in  a way  suiting  the 
occasion : 

A life  of  righteousness,  a life  of  holiness, 

This  they  call  the  gem  of  highest  worth. 

Beginning  with  these  words,  the  Teacher  recited  in  full  the  Kapila 
Sutta,  found  in  the  Sutta  Nipata.1  Having  so  done,  he  pronounced 
the  following  Stanzas,  [43] 

334.  If  a man  walk  in  heedlessness,  Craving  grows  within  him,  like  the  creeper; 

He  floats  from  life  to  life,  like  a monkey  seeking  fruit  in  a forest. 

1 Kapila  (or  Dhammacariya)  Sutta,  Sutta  Nipata,  ii.  6 (Stanzas  274-283). 


-N.4.47e] 


219 


Redfisli 

335.  Whosoever  is  overcome  by  this  fierce  Craving  of  attachment  for  the  world. 

The  sorrows  of  such  a man  increase,  like  the  luxuriant  blrana  grass. 

336.  But  whosoever  overcomes  this  fierce  Craving,  difficult  to  overcome  in  this  world, 
Sorrows  roll  off  from  him,  like  a drop  of  water  from  a lotus  leaf. 

337.  Therefore,  with  your  kind  permission,  I say  this  to  you,  to  all  as  many  as  are 

here  gathered  together: 

Dig  up  the  root  of  Craving,  even  as  he  who  seeks  the  fragrant  usira  root  digs  up 
the  blrana  grass, 

Lest  Mara  crush  you  again  and  again,  as  a stream  crushes  reeds. 


XXIV.  2.  THE  YOUNG  SOW1 

Even  as  a tree.  This  religious  instruction  was  given  by  the  Teacher 
while  he  was  in  residence  at  Veluvana  with  reference  to  a certain  young 
sow  which  wallowed  in  dung.  [46] 

The  story  goes  that  one  day,  as  the  Teacher  was  entering  Rajagaha 
for  alms,  seeing  a young  sow,  he  smiled.  Elder  Ananda,  seeing  the 
circle  of  light  which  proceeded  from  his  teeth  and  came  forth  from  his 
open  mouth,  asked  the  Teacher  his  reason  for  smiling,  saying,  “Rev- 
erend Sir,  what  is  the  cause  of  your  smile?”  The  Teacher  said  to 
him,  “Ananda,  just  look  at  that  young  sow!”  “I  see  her.  Reverend 
Sir.” 

“In  the  dispensation  of  Exalted  Kakusandha  she  was  a hen  that 
lived  in  the  neighborhood  of  a certain  Hall  of  Assembly.  She  used 
to  listen  to  a certain  monk  who  lived  the  life  of  contemplation,  as  he 
repeated  a Formula  of  Meditation  leading  to  Insight.  Merely  from 
hearing  the  sound  of  those  sacred  words,  when  she  passed  out  of  that 
state  of  existence,  she  was  reborn  in  the  royal  household  as  a princess 
named  Ubbarl. 

“One  day  she  went  to  the  privy  and  saw  a heap  of  maggots.  [47] 
Then  and  there,  by  gazing  upon  the  maggots,  she  formed  the  concep- 
tion of  maggots  and  entered  into  the  First  Trance.  After  re- 
maining in  that  state  of  existence  during  the  term  of  life  allotted  to  her, 
she  passed  out  of  that  state  of  existence  and  was  reborn  in  the  World 
of  Brahma.  Passing  from  that  state  of  existence,  buffeted  by  re- 
birth, she  has  now  been  reborn  as  a young  sow.  It  was  because  I 
knew  these  circumstances  that  I smiled.” 

As  the  monks  led  by  Elder  Ananda  listened  to  the  Teacher,  they 

1 Cf.  Rogers,  Buddhaghosha’s  Parables,  xii,  pp.  105-106.  Text:  N iv.  46-51. 


220  Booh  2J^,  Story  2.  Dhammapada  338-3^3  [N.4.47e- 


were  deeply  moved.  The  Teacher,  having  stirred  their  emotions, 
proclaimed  the  folly  of  Craving,  and  even  as  he  stood  there  in  the 
middle  of  the  street,  pronounced  the  following  Stanzas, 

338.  As  a tree,  though  it  be  cut  down,  grows  up  again  if  its  root  be  sound  and  firm. 
So  also,  if  the  inclination  to  Craving  be  not  destroyed,  this  suffering  springs  up 

again  and  again  in  this  world. 

339.  He  that  is  in  the  tow  of  the  six  and  thirty  powerful  currents  running  unto  pleasure. 
Such  a man,  misguided,  the  waves  of  desires  inclining  unto  lust  sweep  away. 

340.  The  currents  run  in  all  directions;  the  creeper  buds  and  shoots; 

When  you  see  the  creeper  grown,  be  wise  and  cut  the  root. 

341.  Flowing  and  unctuous  are  a creature’s  joys; 

Men  devote  themselves  to  pleasure  and  seek  after  happiness; 

Therefore  do  they  undergo  birth  and  decay. 

342.  Pursued  by  Craving,  men  dart  hither  and  thither  like  a hunted  hare; 

Held  fast  by  fetters  and  bonds,  they  undergo  suffering  repeatedly  and  long.  [48] 

343.  Pursued  by  Craving,  men  dart  hither  and  thither  like  a hunted  hare. 

Therefore  a monk  should  banish  Craving,  desiring  for  himself  freedom  from 

lust.  [50] 

The  young  sow,  after  passing  out  of  that  state  of  existence,  was 
reborn  in  Suvannabhumi  in  the  royal  household.  Passing  from  that 
state  of  existence,  she  was  reborn  at  Benares;  passing  from  that  state 
of  existence,  she  was  reborn  at  Supparaka  Port  in  the  household  of  a 
dealer  in  horses,  then  at  Kavlra  Port  in  the  household  of  a mariner. 
Passing  from  that  state  of  existence,  she  was  reborn  in  Anuradhapura 
in  the  household  of  a nobleman  of  high  rank.  Passing  from  that  state 
of  existence,  she  was  reborn  in  the  South  Country  in  the  village  of 
Bhokkanta  as  the  daughter  of  a householder  named  Sumana,  being 
named  Sumana  after  her  father. 

When  this  village  was  deserted  by  its  inhabitants,  her  father  went 
to  the  kingdom  of  Dlghavapi,  and  took  up  his  residence  in  the  village 
of  Mahamuni.  Hither  came  on  some  errand  or  other  Lakuntaka 
Atimbara,  minister  of  King  DutthagamanI,  and  meeting  her,  married 
her  with  great  pomp,  and  took  her  with  him  to  live  in  the  village  of 
Mahapunna.  One  day  Elder  Anula,  whose  residence  was  the  Maha 
Vihara  of  Kotipabbata,  stopped  at  the  door  of  her  house  as  he  was 
going  his  round  for  alms,  and  seeing  her,  spoke  thus  to  the  monks, 
“Brethren,  what  a wonderful  thing  that  a young  sow  should  become 
the  wife  of  Lakuntaka  Atimbara,  prime  minister  of  the  king!”  [51] 
When  she  heard  his  words,  she  uncovered  her  past  states  of  ex- 
istence, and  she  received  the  power  of  remembering  previous  births. 


-N.4.522] 


The  young  sow 


221 


Instantly  she  was  deeply  moved,  and  obtaining  permission  of  her 
husband,  retired  from  the  world  with  great  pomp  and  became  a nun 
of  the  Order  of  Pancabalaka  Nuns.  After  listening  to  the  recita- 
tion of  the  Mahasatipatthana  Suttanta  in  Tissa  Maha  Vihara,  she 
was  established  in  the  Fruit  of  Conversion.  Subsequently,  after  the 
crushing  of  the  Damilas,  she  returned  to  the  village  of  Bhokkanta, 
where  her  mother  and  father  lived,  and  took  up  her  residence  there. 
After  listening  to  the  Asivisopama  Sutta  in  Kallaka  Maha  Vihara, 
she  attained  Arahatship.  On  the  day  when  she  passed  into  Nibbana, 
questioned  by  the  monks  and  nuns,  she  related  this  whole  story  to  the 
community  of  nuns  from  the  beginning  to  the  end;  likewise  in  the 
midst  of  the  assembled  community  of  monks,  associating  herself  with 
the  Elder  Maha  Tissa,  a reciter  of  the  Dhammapada  and  a resident 
of  Mandalarama,  she  related  the  story  as  follows: 

“In  former  times  I fell  from  human  estate  and  was  reborn  as  a 
hen.  In  this  state  of  existence  my  head  was  cut  off  by  a hawk.  I was 
reborn  at  Rajagaha,  retired  from  the  world,  and  became  a wandering 
nun,  and  was  reborn  in  the  stage  of  the  First  Trance.  Passing  from 
that  state  of  existence,  I was  reborn  in  the  household  of  a treasurer. 
In  but  a short  time  I passed  from  that  state  of  existence  and  was 
reborn  as  a young  sow.  Passing  from  that  state  of  existence,  I 
was  reborn  in  Suvannabhumi;  passing  from  that  state  of  existence,  I 
was  reborn  at  Benares;  passing  from  that  state  of  existence,  I was  re- 
born at  Supparaka  Port;  passing  from  that  state  of  existence,  I 
was  reborn  at  Kavlra  Port ; passing  from  that  state  of  existence,  I was 
reborn  at  Anuradhapura;  passing  from  that  state  of  existence,  I 
was  reborn  in  Bhokkanta  village.  Having  thus  passed  through  thir- 
teen states  of  existence,  for  better  or  for  worse,  in  my  present  state 
of  existence  I became  dissatisfied,  retired  from  the  world,  became  a 
nun,  and  attained  Arahatship.  Everyone  of  you,  work  out  your  sal- 
vation with  heedfulness.”  With  these  words  did  she  stir  the  four 
classes  of  disciples  with  emotion;  and  having  so  done,  passed  into 
Nibbana.  [52] 

XXIV.  3.  THE  RENEGADE  MONK 1 

He  who,  free  from  desire.  This  religious  instruction  was  given  by 
the  Teacher  while  he  was  in  residence  at  Veluvana  with  reference  to 
a certain  monk  who  returned  to  the  world. 


1 Text:  N iv.  52-53. 


222 


Book  2Jf.,  Story  3.  Dhammapada  3 4-4  [N.4.52s- 

The  story  goes  that  this  monk,  a fellow-resident  of  Elder  Kassapa 
the  Great,  after  entering  into  the  Four  Trances,  saw  various  objects 
pleasing  to  the  eye  in  the  house  of  his  own  uncle,  who  was  a goldsmith, 
formed  an  attachment  for  them,  and  returned  to  the  world.  But  he 
was  so  lazy  that  he  refused  to  do  any  work,  and  therefore  they  put 
him  out  of  the  house.  Thereupon  he  began  to  associate  with  evil 
companions,  and  made  a living  by  going  about  committing  acts  of 
brigandage.  One  day  they  caught  him,  bound  his  arms  tightly  behind 
his  back,  and  led  him  to  the  place  of  execution,  beating  him  with 
lashes  at  every  four-corners. 

The  Elder,  entering  the  city  to  make  his  round  for  alms,  saw  the 
renegade  monk  being  led  out  by  the  South  Gate,  caused  his  bonds  to 
be  loosened,  and  said  to  him,  “Consider  once  more  the  Subject  of 
Meditation  you  formerly  employed.”  The  renegade  monk  complied 
with  his  admonition,  applied  himself  to  meditation,  and  developed 
the  Fourth  Trance  once  more.  His  captors  led  him  to  the  place  of 
execution,  said  to  him,  “We  are  going  to  kill  you,”  and  began  to  heat 
the  spikes.  The  bandit  showed  neither  fear  nor  perturbation.  The 
executioners  took  their  places  on  all  sides  round  about,  and  raised 
weapons,  swords,  spears,  and  lances. 

But  when  they  observed  that  the  brigand  exhibited  no  signs  of 
fear,  they  exclaimed,  “Sirs,  just  look  at  this  man!  Though  he  stands 
in  the  midst  of  many  hundred  men  holding  weapons  in  their  hands,  he 
neither  trembles  nor  quakes.  What  a wonderful  thing  it  is!”  And 
filled  with  wonder  and  amazement,  they  shouted  at  the  top  of  their 
lungs,  and  then  went  and  reported  the  matter  to  the  king.  WThen  the 
king  learned  of  the  circumstances,  he  said,  “Release  the  man.”  Then 
[53]  they  went  to  the  Teacher  and  reported  the  matter  to  him.  The 
Teacher  sent  forth  a radiant  image  of  himself,  and  preaching  the  Law, 
pronounced  the  following  Stanza, 

344.  He  who,  free  from  desire,  inclines  to  desire; 

He  who,  released  from  desire,  runs  back  to  desire; 

That  man,  — come,  behold  him;  released,  he  runs  back  to  bondage. 

Now  on  hearing  this  doctrinal  instruction,  the  renegade  monk,  even 
as  he  lay  on  the  tips  of  the  spikes,  surrounded  by  the  king’s  men, 
began  to  meditate  on  birth  and  death,  applied  the  Three  Character- 
istics, and,  mastering  the  Elements  of  Being,  attained  the  Fruit  of 
Conversion.  And  experiencing  the  bliss  of  Attainment,  he  rose  into 
the  air,  proceeded  through  the  air  to  the  Teacher,  saluted  the  Teacher, 


-N.  4.542s] 


The  renegade  monk  223 

and  in  the  midst  of  the  assembled  company,  which  included  the  king, 
attained  Arahatship. 

XXIV.  4.  THE  PRISON-HOUSE  1 

That  bond  is  not  strong.  This  religious  instruction  was  given  by 
the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to  the 
prison-house. 

The  story  goes  that  once  upon  a time  criminals,  house-breakers, 
highwaymen,  [54]  and  murderers,  were  brought  before  the  king  of 
Kosala.  The  king  ordered  them  to  be  bound  with  fetters,  ropes,  and 
chains.  Now  thirty  country  monks,  desiring  to  see  the  Teacher,  came 
and  saw  the  Teacher,  saluted  him  and  took  their  leave.  On  the  fol- 
lowing day,  as  they  went  about  Savatthi  for  alms,  they  came  to  the 
prison-house  and  saw  those  criminals.  Returning  from  their  rounds 
for  alms,  they  approached  the  Teacher  at  eventide  and  said  to  him, 
“Reverend  Sir,  to-day,  as  we  were  making  our  rounds  for  alms,  we  saw 
many  criminals  in  the  prison-house.  They  were  bound  with  fetters, 
ropes,  and  chains,  and  were  experiencing  much  suffering.  They  can- 
not break  these  fetters  and  escape.  Is  there  any  bond  stronger  than 
these  bonds?” 

In  reply  to  their  question,  the  Teacher  said,  “Monks,  what  do 
these  bonds  amount  to?  Consider  the  bond  of  the  evil  passions,  the 
bond  which  is  called  craving,  the  bond  of  attachment  for  wealth, 
crops,  sons,  and  wives.  This  is  a bond  a hundredfold,  nay,  a thousand- 
fold stronger  than  these  bonds  which  you  have  seen.  But  strong  as  it 
is,  and  hard  to  break,  wise  men  of  old  broke  it,  and  going  to  the  Hima- 
laya country,  retired  from  the  world.”  So  saying,  he  related  the 
following 

4 a.  Story  of  the  Past : Husband  and  wife 

In  times  long  past,  when  Brahmadatta  was  ruling  at  Benares,  the 
Future  Buddha  was  reborn  in  the  family  of  a certain  poor  householder. 
When  he  reached  manhood,  his  father  died;  so  he  worked  for  hire  and 
supported  his  mother.  His  mother,  in  spite  of  his  protests,  brought 
him  a certain  daughter  of  respectable  family  to  wife.  After  a time 
his  mother  died.  In  the  course  of  time  his  wife  conceived  a child  in 
her  womb. 

1 This  story  is  almost  word  for  word  the  same  as  Jataka  201:  ii.  139-141.  Text: 
N iv.  53-57. 


224 


Book  24,  Story  4-  Dhammapada  347  [N.4.54m- 

Not  knowing  that  she  had  conceived  a child,  the  husband  said 
to  the  wife,  “Dear  wife,  make  your  living  by  working  for  hire;  I 
intend  to  become  a monk.”  [55]  Thereupon  the  wife  said  to  the 
husband,  “I  have  conceived  a child  in  my  womb.  Wait  until  I give 
birth  to  the  child  and  you  see  him,  and  then  become  a monk.”  “Very 
well,”  said  the  husband,  promising  to  do  so. 

When  the  wife  had  given  birth  to  her  child,  the  husband  took 
leave  of  her,  saying,  “Dear  wife,  you  have  given  birth  to  your  child 
in  safety;  now  I shall  become  a monk.”  But  the  wife  replied,  “Just 
wait  until  your  son  has  been  weaned  from  the  breast.”  While  the 
husband  waited,  the  wife  conceived  a second  child. 

The  husband  thought  to  himself,  “If  I do  as  she  wishes  me  to,  I 
shall  never  get  away;  I will  run  away  and  become  a monk  without 
so  much  as  saying  a word  to  her  about  it.”  So  without  saying  so  much 
as  a word  to  his  wife  about  his  plans,  he  rose  up  in  the  night  and  fled 
away.  The  city  guards  caught  him.  But  he  persuaded  them  to  re- 
lease him,  saying  to  them,  “Masters,  I have  a mother  to  support; 
release  me.” 

After  tarrying  in  a certain  place  he  went  to  the  Himalaya  coun- 
try and  adopted  the  life  of  an  anchorite.  Having  developed  the  Super- 
natural Faculties  and  the  Higher  Attainments,  he  dwelt  there,  divert- 
ing himself  with  the  diversion  of  the  Trances.  And  as  he  dwelt  there, 
he  thought  to  himself,  “I  have  broken  this  bond  which  is  so  hard  to 
break,  the  bond  of  the  evil  passions,  the  bond  of  attachment  for  son 
and  wife.”  So  saying,  he  breathed  forth  a Solemn  Utterance.  End 
of  Story  of  the  Past. 

Having  related  this  Story  of  the  Past,  the  Teacher,  making  plain 
the  Solemn  Utterance  breathed  forth  by  the  anchorite,  pronounced 
the  following  Stanzas, 

345.  That  bond  is  not  strong,  say  the  wise,  which  is  made  of  iron  or  of  wood  or  of 

babbaja; 

Stronger  far  is  the  bond  of  passionate  devotion  to  jewels  and  rings,  to  sons  and 
wives. 

346.  That  bond  is  indeed  strong,  say  the  wise. 

Which,  although  loose,  drags  men  down,  and  is  hard  to  untie; 

By  cutting  this  bond  and  retiring  from  the  world. 

Men  win  freedom  from  desire  and  leave  behind  them  the  pleasures  of  sense. 


-N.4.584] 


Beauty  is  but  skin-deep 


225 


XXIV.  5.  BEAUTY  IS  BUT  SKIN-DEEP 1 

They  that  are  dyed  with  lust.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  at  Veluvana  with  reference 
to  Khema,  chief  consort  of  King  Bimbisara.  [57] 

Khema,  we  are  told,  as  the  result  of  an  Earnest  Wish  which  she 
made  at  the  feet  of  the  Buddha  Padumuttara,  was  exceedingly  beau- 
tiful and  fair  to  look  upon.  But  she  had  heard  it  said  that  the  Teacher 
found  fault  with  beauty  of  form,  and  therefore  refrained  from  entering 
his  presence.  The  king,  knowing  that  she  was  drunk  with  the  intoxi- 
cation of  her  own  beauty,  caused  songs  to  be  composed  in  praise  of 
Veluvana,  and  had  these  songs  turned  over  to  actors. 

As  Khema  listened  to  the  songs  sung  by  these  singers,  Veluvana 
seemed  to  her  like  a place  she  had  never  seen  before  or  heard  of  before. 
“What  grove  are  you  singing  about?”  she  asked  the  singers.  “Your 
majesty,  we  are  singing  about  your  own  Grove  Veluvana,”  they  re- 
plied. Forthwith  she  desired  to  go  to  the  Grove.  The  Teacher,  know- 
ing that  she  was  coming,  created,  even  as  he  sat  in  the  midst  of  the 
Congregation,  preaching  the  Law,  the  phantom  of  a woman  of  sur- 
passing beauty,  standing  at  his  side  and  fanning  him  with  a palmyra 
fan. 

When  Queen  Khema  entered  and  saw  that  woman,  she  thought  to 
herself,  “I  have  always  been  told  that  the  Supremely  Enlightened  One 
finds  fault  with  beauty  of  form.  But  here  in  his  presence  stands  a 
woman  fanning  him.  I [58]  do  not  come  even  within  a sixteenth  part 
of  her  beauty.  Indeed,  I have  never  seen  so  beautiful  a woman  before. 
They  misrepresent  the  Teacher,  I doubt  not.”  And  hearing  not  even 
the  sound  of  the  Teacher’s  voice  as  he  preached  the  Law,  she  stood 
there,  her  gaze  riveted  on  that  woman.  The  Teacher,  noticing  how 
much  she  thought  of  this  phantom,  transformed  the  phantom  from 
a woman  of  youth  and  beauty  into  a decrepit  old  woman,  in  the  manner 
related  above,  showing  her  finally  as  a mere  bag  of  bones.  Khema, 
seeing  her,  reflected,  “In  but  a moment  a form  even  so  beautiful  as 
this  has  attained  decay  and  death.  Verily  there  is  no  reality  in  this 

1 Parallels:  Story  of  Khema:  Ahguttara  Commentary,  JRAS.,  1893,  527-532; 
Theri-Gdtha  Commentary,  lii:  126-128.  Story  of  Nanda:  Dhammapada  Commentary, 
xi.  5:  iii.  113-119;  Afiguttara  Commentary,  JRAS.,  1893,  763-766;  Theri-Gdtha  Com- 
mentary, xli:  80-86,  xix:  24-25.  On  the  literary  relations  of  all  these  stories,  see 
Introduction,  § 7 d.  Text:  N iv.  57-59. 


226 


Book  21+,  Story  6.  Dhammapada  3J/.8  [N.4. 584- 

material  form!”  The  Teacher  perceived  the  course  of  her  thoughts 
and  said  to  her,  “Khema,  you  falsely  think,  ‘There  is  reality  in  beauty 
of  form.’  Behold  now  the  unreality  thereof!”  So  saying,  he  pro- 
nounced the  following  Stanza, 

Khema,  behold  this  aggregation  of  elements,  diseased,  impure,  decaying, 

Trickling  and  oozing,  desired  of  simpletons. 

At  the  conclusion  of  the  Stanza  Khema  was  established  in  the 
Fruit  of  Conversion.  Then  said  the  Teacher  to  her,  “Khema,  living 
beings  here  in  the  world,  dyed  with  lust,  corrupted  with  hatred,  deluded 
with  delusion,  cannot  cross  the  stream  of  their  own  craving,  but  stick 
fast  therein.”  And  preaching  the  Law,  he  pronounced  the  following 
Stanza, 

347.  They  that  are  dyed  with  lust  follow  the  stream  of  the  passions 
As  a spider  runs  down  the  web  he  has  spun  for  himself. 

Wise  men,  by  cutting  this  bond  and  going  forth  from  the  world, 

Win  freedom  from  desire  and  leave  behind  all  suffering.  [59] 

At  the  conclusion  of  the  lesson  Khema  was  established  in  Arahat- 
ship;  the  multitude  also  profited  by  the  lesson. 

Said  the  Teacher  to  the  king,  “Great  king,  Khema  ought  either 
to  retire  from  the  world  or  to  pass  into  Nibbana.”  The  king  replied, 
“Reverend  Sir,  admit  her  to  the  Order;  as  for  Nibbana,  never!” 
She  retired  from  the  world  and  became  one  of  the  Teacher’s  foremost 
female  lay  disciples. 

XXIV.  6.  THE  YOUTH  WHO  MARRIED  A FEMALE 

ACROBAT  1 

Give  up  the  things  of  the  past.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  at  Veluvana  with  reference 
to  Uggasena. 

The  story  goes  that  once  a year,  or  once  every  six  months,  five 
hundred  tumblers  used  to  visit  Rajagaha  and  give  performances  for 
seven  days  before  the  king.  By  these  performances  they  earned 
much  gold  and  money;  in  fact  there  was  no  end  to  the  gifts  tossed 
at  them  from  time  to  time.  The  people  stood  on  beds  piled  on  top 
of  beds,  and  watched  the  tumblers  perform  their  feats. 

One  day  a certain  female  tumbler  climbed  a pole,  turned  somer- 


1 Text:  N iv.  59-65. 


227 


-N.4.614]  The  youth  who  married  a female  acrobat 

saults  thereon,  and  balancing  herself  on  the  tip  of  the  pole,  danced 
and  sang  as  she  trod  the  air.  [60]  Now  on  this  occasion  a certain 
treasurer’s  son,  accompanied  by  a companion,  stood  on  top  of  a pile 
of  beds  watching  her.  The  grace  and  skill  with  which  she  managed 
her  hands  and  feet  attracted  his  attention,  and  he  straightway  fell 
in  love  with  her.  He  went  home  and  said,  “If  I can  have  her,  I shall 
live;  but  if  I cannot  have  her,  I will  die  right  here.”  So  saying,  he 
flung  himself  down  on  his  bed  and  refused  to  take  food. 

His  mother  and  father  asked  him,  “Son,  what  ails  you?”  The 
son  replied,  “If  I can  have  that  tumbler’s  daughter,  I can  live;  if 
I cannot  have  her,  I will  die  right  here.”  Said  his  mother  and  father, 
“Do  not  act  in  this  way.  We  will  bring  you  another  maiden,  our 
equal  in  birth  and  wealth.”  But  he  made  the  same  reply  as  before 
and  remained  lying  in  bed.  His  father  argued  with  him  at  length, 
but  was  unable  to  make  him  see  things  in  a better  light.  Finally  he 
sent  for  his  son’s  friend,  gave  him  a thousand  pieces  of  money,  and 
sent  him  off,  saying  to  him,  “Tell  the  tumbler  to  take  this  money 
and  give  his  daughter  to  my  son.” 

“I  will  not  give  my  daughter  for  money,”  replied  the  tumbler, 
“but  if  it  be  true  that  he  cannot  live  without  my  daughter,  then  let 
him  travel  about  with  us;  if  he  will  do  this,  I will  give  him  my  daugh- 
ter.” The  mother  and  father  communicated  this  information  to  their 
son.  The  son  immediately  said,  “Of  course  I will  travel  about  with 
them.”  His  mother  and  father  begged  him  not  to  do  so,  but  he  paid 
no  attention  to  anything  they  said,  and  went  and  joined  the  tumbler. 

The  tumbler  gave  him  his  daughter  in  marriage,  and  traveled  about 
with  him  through  villages,  market-towns,  and  royal  cities,  giving 
exhibitions  everywhere.  In  no  long  time  the  female  tumbler,  after 
living  with  her  husband,  gave  birth  to  a son.  As  she  played  with 
the  boy,  she  would  address  him  as  “son  of  a cart-driver,”  or  “son 
of  a f etcher  of  wood  and  drawer  of  water,”  or  “son  of  a know- 
nothing.”  It  appears  that  the  husband  used  to  attend  to  everything 
relating  to  their  carts.  Wherever  they  halted,  he  would  fetch  grass 
for  the  oxen.  Wherever  they  gave  an  exhibition,  he  would  procure 
whatever  apparatus  was  required,  set  it  up,  and  remove  it.  [61] 

It  was  with  reference  to  duties  such  as  these  performed  by  her 
husband  that  this  woman  employed  such  terms  as  these  in  playing 
with  her  son.  The  husband  came  to  the  conclusion  that  the  songs 
she  sang  were  about  himself,  and  asked  her,  “Do  you  refer  to  me?” 
“Yes,  I refer  to  you.”  “In  that  case  I will  run  away  and  leave  you.” 


228 


Book  24,  Story  6.  Dhammapada  348  [N.4.6is- 

“What  difference  does  it  make  to  me  whether  you  go  away  or  not?” 
replied  the  wife.  And  over  and  over  again  she  sang  the  same  song. 
It  appears  that  by  reason  of  the  beauty  she  possessed  and  the  large 
amount  of  money  she  earned,  she  was  utterly  indifferent  to  him. 

“Why  is  it  that  she  is  so  proud?”  thought  the  husband  to  himself. 
Straightway  he  perceived  within  himself,  “It  is  because  of  her  skill 
as  a tumbler.”  So  he  thought  to  himself,  “Very  well!  I will  learn 
tumbling-feats  myself.”  Accordingly  he  went  to  his  father-in-law  and 
learned  all  the  feats  that  he  knew.  And  he  exhibited  his  art  in  villages, 
market-towns,  and  royal  cities,  one  after  another,  until  finally  he  came 
to  Rajagaha.  And  he  caused  proclamation  to  be  made  throughout 
the  city,  “Seven  days  hence  Uggasena  the  treasurer’s  son  will  exhibit 
his  art  to  the  residents  of  the  city.”  The  residents  of  the  city  caused 
platform  above  platform  to  be  erected,  and  assembled  on  the  seventh 
day.  Uggasena  climbed  a pole  sixty  cubits  in  height  and  balanced 
himself  on  the  top  of  it. 

On  that  day,  as  the  Teacher  surveyed  the  world  at  dawn,  he 
perceived  that  Uggasena  had  entered  the  Net  of  his  Knowledge. 
And  he  considered  within  himself,  “What  will  become  of  him?” 
Straightway  he  became  aware  of  the  following,  “The  treasurer’s  son 
will  balance  himself  on  the  tip  of  the  pole  for  the  purpose  of  display- 
ing his  skill,  and  a great  multitude  will  assemble  for  the  purpose  of 
witnessing  his  exhibition.  At  this  point  I will  pronounce  a Stanza 
consisting  of  four  verses.  Hearing  this  Stanza,  eighty-four  thousand 
living  beings  will  obtain  Comprehension  of  the  Law,  and  Uggasena 
himself  will  be  established  in  Arahatship.”  So  on  the  following  day, 
taking  note  of  the  time,  the  Teacher  set  out,  attended  by  the  Con- 
gregation of  Monks,  and  entered  the  city  of  Rajagaha  for  alms. 

A moment  before  the  Teacher  entered  the  city,  Uggasena  motioned 
to  the  multitude  as  a sign  for  applause,  [62]  and  balancing  himself 
on  the  tip  of  the  pole,  turned  seven  somersaults  in  the  air,  lighted  on 
his  feet,  and  balanced  himself  once  more  on  the  tip  of  the  pole.  At 
that  moment  the  Teacher  entered  the  city,  and  so  contrived  that 
the  multitude  looked  not  at  Uggasena,  but  at  himself.  When  Uggasena 
looked  at  the  audience  and  perceived  that  they  were  not  looking  at 
him  at  all,  he  was  overwhelmed  with  disappointment.  Thought  he, 
“Here  is  a feat  which  it  has  taken  me  a year  to  perfect,  but  when  the 
Teacher  enters  the  city,  the  audience,  instead  of  looking  at  me,  looks 
at  the  Teacher.  My  exhibition  has  failed  completely.”  The  Teacher, 
perceiving  the  thought  that  was  passing  through  his  mind,  addressed 


229 


-N. 4. 63*2]  The  youth  who  married  a female  acrobat 

Elder  Moggallana  as  follows,  “Moggallana,  go  inform  the  treasurer’s 
son  that  the  Teacher  desires  him  to  exhibit  his  skill.”  The  Elder 
went  and  stood  at  the  base  of  the  pole,  and  addressing  the  treasurer’s 
son,  pronounced  the  following  Stanza, 

Pray  look,  Uggasena,  tumbler  of  mighty  strength. 

Perform  for  the  crowd ; make  the  people  laugh. 

When  Uggasena  heard  the  words  of  the  Elder,  he  was  delighted 
at  heart.  “Doubtless  the  Teacher  desires  to  witness  my  skill,”  he 
thought.  And  even  as  he  balanced  himself  on  the  tip  of  the  pole,  he 
pronounced  the  following  Stanza, 

Pray  look,  Moggallana,  mighty  in  wisdom,  mighty  in  magical  power. 

I perform  for  the  crowd;  I make  the  people  laugh. 

So  saying,  he  sprang  into  the  air  from  the  top  of  the  pole,  turned 
fourteen  somersaults  in  the  air,  and  lighting  on  his  feet,  balanced  him- 
self once  more  on  the  top  of  the  pole.  The  Teacher  said  to  him, 
“Uggasena,  a man  that  is  wise  should  put  away  attachment  for  the 
Elements  of  Being  in  the  past,  the  present,  and  the  future;  even  so 
should  he  win  release  from  birth,  old  age,  disease,  and  death.”  So 
saying,  he  pronounced  the  following  stanza, 

348.  Give  up  the  things  of  the  future,  give  up  the  things  of  the  past, 

Give  up  the  things  of  the  present;  cross  to  the  Farther  Shore; 

If  your  heart  is  freed  from  every  attachment. 

You  will  no  more  undergo  birth  and  old  age.  [63] 

At  the  conclusion  of  the  lesson  eighty-four  thousand  living  beings 
obtained  Comprehension  of  the  Law.  The  treasurer’s  son,  even  as 
he  stood  poised  on  the  tip  of  the  pole,  attained  Arahatship  together 
with  the  Higher  Powers. 

The  treasurer’s  son  straightway  descended  from  the  pole,  advanced 
to  the  Teacher,  saluted  him  with  the  Five  Rests,  and  requested  the 
Teacher  to  admit  him  to  the  Order.  The  Teacher  stretched  out  his 
right  hand  and  said  to  him,  “Come,  monk!”  At  that  moment  he  was 
supernaturally  provided  with  the  Eight  Requisites,  and  took  on  the 
form  of  an  Elder  of  sixty.  The  monks  asked  him,  “Brother  Ugga- 
sena, had  you  no  fear  as  you  descended  from  that  pole  sixty  cubits 
in  height?”  Uggasena  replied,  “Brethren,  I have  no  fear.”  The 
monks  said  to  the  Teacher,  “Reverend  Sir,  Uggasena  says,  ‘I  have 
no  fear;’  he  says  that  which  is  not  true,  utters  falsehood.”  Said 
the  Teacher,  “Monks,  those  monks  who,  like  my  son  Uggasena,  have 


230 


Book  2 If,  Story  6.  Dhammapada  3Jf8  [N.4.63*?- 

severed  the  Attachments,  have  no  fear  or  perturbation.”  So  saying, 
he  pronounced  the  following  Stanza,  [64] 

397.  He  that  has  severed  every  attachment,  he  that  trembles  not, 

He  that  is  past  the  bonds  and  is  unshackled,  such  a man  I call  a Brahman. 

Again  one  day  the  monks  began  the  following  discussion  in  the 
Hall  of  Truth:  “Brethren,  how  did  it  happen  that  a monk,  endowed 
as  was  this  monk  with  the  faculties  requisite  for  the  attainment  of 
Arahatship,  traveled  about  with  tumblers  for  the  sake  of  a tumbler’s 
daughter?  And  how  did  it  happen  that  he  was  endowed  with  the 
faculties  requisite  for  the  attainment  of  Arahatship?”  The  Teacher 
drew  near  and  asked  them,  “Monks,  what  is  the  subject  you  are 
discussing  as  you  sit  here  all  gathered  together?”  When  they  told 
him,  he  said,  “Monks,  both  of  these  things  happened  through  one  and 
the  same  circumstance.”  And  to  make  the  matter  clear,  he  related 
the  following 


6 a.  Story  of  the  Past:  A joke  in  earnest 

The  story  goes  that  in  times  long  past,  while  the  golden  shrine 
for  the  relics  of  the  Buddha  Kassapa  was  building,  the  children  of  certain 
respectable  families  living  in  Benares  loaded  carts  with  an  abundant 
supply  of  food  and  set  out  for  the  shrine  to  do  the  work  of  laborers. 
As  they  proceeded,  they  saw  by  the  way  a certain  Elder  entering  the 
city  for  alms.  Now  a certain  young  woman  looked  at  the  Elder  and 
said  to  her  husband,  “Husband,  our  noble  Elder  is  entering  the  city 
for  alms,  and  there  is  an  abundant  supply  of  food  both  hard  and  soft 
in  our  cart.  Fetch  his  bowl,  and  let  us  give  him  food.”  Her  husband 
fetched  the  Elder’s  bowl,  and  when  they  had  filled  it  with  food  both 
hard  and  soft,  they  placed  it  in  the  hands  of  the  Elder,  and  both 
husband  and  wife  made  the  following  Earnest  Wish,  “Reverend  Sir, 
may  be  we  partakers  of  the  Truth  you  have  seen.” 

Now  this  Elder  was  an  Arahat,  and  therefore  looked  into  the  future 
to  see  whether  their  Earnest  Wish  would  be  fulfilled.  And  perceiving 
that  it  would  be  fulfilled,  he  smiled.  The  woman  noticed  the  smile 
and  said  to  her  husband,  “Husband,  our  noble  Elder  smiled;  he  must 
be  some  actor.”  [65]  Her  husband  replied,  “He  must  be  indeed,  my 
dear  wife,”  and  passed  on.  This  was  their  deed  in  a former  birth. 
End  of  Story  of  the  Past. 

Remaining  in  this  state  of  existence  during  the  term  of  life  allotted 


-N.4.668]  The  youth  who  married  a female  acrobat 


231 


to  them,  they  were  reborn  in  the  World  of  the  Gods,  and  passing  from 
that  state  of  existence  in  the  dispensation  of  the  present  Buddha,  that 
woman  was  reborn  in  the  household  of  a tumbler,  the  man  in  the 
household  of  a treasurer.  Because  he  returned  the  reply,  “He  must 
be  indeed,  my  dear  wife,”  he  traveled  about  with  actors;  and  because 
he  gave  a portion  of  food  to  an  Elder  who  was  an  Arahat,  he  attained 
Arahatship.  The  tumbler’s  daughter  said  to  herself,  “Whatsoever 
future  estate  my  husband  shall  attain,  that  will  I also  attain.”  So 
saying,  she  retired  from  the  world  and  became  established  in 
Arahatship. 


XXIV.  7.  YOUNG  ARCHER  THE  WISE1 

If  a man  be  agitated  by  doubt.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference 
to  a certain  young  monk.  Young  Archer  the  Wise,  Culla  Dhanuggaha 
Pandita. 

The  story  goes  that  once  upon  a time  a young  monk  took  the 
ticket  that  fell  to  him,  obtained  Ticket-porridge,  went  to  the  Assem- 
bly Hall,  but  finding  no  water  there,  went  to  a certain  house  for  the 
purpose  of  obtaining  water.  There  a young  woman  saw  him,  and  no 
sooner  saw  him  than  fell  in  love  with  him.  “Reverend  Sir,”  said  she, 
“should  you  again  require  water,  pray  come  right  here;  go  nowhere 
else.” 

After  that,  whenever  he  failed  to  obtain  drinking  water,  he  went 
to  her  house  and  never  went  anywhere  else.  And  she  would  take  his 
bowl  and  give  him  water  for  drinking.  As  time  went  on,  she  gave 
him  rice-gruel  also.  Again  one  day  she  provided  a seat  for  him 
right  there  and  gave  him  boiled  rice.  And  seating  herself  near  him, 
she  started  up  a conversation,  saying,  [66]  “Reverend  Sir,  it  is  very 
lonely  indeed  in  this  house;  we  never  see  so  much  as  a traveler.”  After 
listening  to  her  talk  for  a few  days,  the  young  monk  became 
discontented. 

One  day  some  visiting  monks  saw  him  and  asked  him,  “Brother, 
how  comes  it  that  you  are  so  very  yellow?”  “Brethren,  I am  discon- 
tented.” So  they  took  him  to  his  teacher  and  his  preceptor.  His 
teacher  and  his  preceptor  took  him  to  the  Teacher  and  reported 

1 This  story  is  a free  version  of  Jataka  374:  iii.  219-224.  Cf.  also  Jataka  425: 
iii.  474-478;  and  Tibetan  Tales,  xii:  227-235.  Text:  N iv.  65-69. 


232  Book  24,  Story  7.  Dhammapada  349-350  [N.  4.66s- 

the  matter  to  him.  The  Teacher  asked,  “Monk,  is  the  statement 
true  that  you  are  discontented?”  “It  is  true,”  replied  the  young 
monk.  Then  said  the  Teacher,  “Monk,  how  comes  it  that  after  retir- 
ing from  the  world  in  the  Religion  of  a Buddha  so  vigorous  as  I,  instead 
of  causing  it  to  be  said  of  you  that  you  have  attained  the  Fruit  of 
Conversion  or  the  Fruit  of  the  Second  Path,  you  allow  it  to  be  said 
of  you  that  you  are  discontented?  You  are  guilty  of  a grievous  sin.” 
Continuing,  the  Teacher  asked  the  young  monk,  “Why  are  you  dis- 
contented?” “Reverend  Sir,  a certain  woman  said  this  and  that  to 
me.” 

“Monk,  it  is  not  at  all  strange  that  she  should  do  such  a thing  as 
this.  For  in  a previous  state  of  existence,  she  forsook  Dhanuggaha,  the 
wisest  man  in  all  India,  and  conceiving  a passion  for  a certain  bandit 
on  the  spur  of  the  moment,  slew  her  husband.”  The  monks  asked  the 
Teacher  to  make  the  matter  clear,  and  in  compliance  with  their  request, 
he  related  the  following 

7 a.  Story  of  the  Past:  Young  Archer  the  Wise 

In  times  past  there  lived  a certain  wise  man  named  Young  Archer 
the  Wise,  Culla  Dhanuggaha.  He  acquired  the  arts  and  crafts  at 
Takkasila  under  a world-renowned  teacher.  His  teacher  was  so 
pleased  with  the  progress  he  made  that  he  gave  him  his  daughter  in 
marriage.  Young  Archer  the  Wise  took  his  wife  and  set  out  for 
Benares.  At  the  entrance  to  the  forest  he  slew  fifty  bandits  with 
fifty  arrows.  When  his  arrows  were  all  gone,  he  seized  the  leader  of 
the  bandits  and  hurled  him  to  the  ground.  “Wife,  bring  me  my 
sword!”  cried  he.  But  the  moment  his  wife  saw  that  bandit,  she 
conceived  a passion  for  him,  and  placed  the  hilt  of  the  sword  in  the 
hand  of  the  bandit.  The  bandit  straightway  slew  Young  Archer  the 
Wise.  Then  he  took  the  woman  with  him  and  went  his  way. 

As  he  proceeded  on  his  way,  he  thought  to  himself,  “Should  this 
woman  see  another  man,  she  will  kill  me  too  just  as  she  did  her 
husband.  [67]  What  use  have  I for  such  a woman?”  Seeing  a 
certain  river,  he  left  the  woman  on  the  near  bank,  took  her  ornaments, 
and  said,  “Remain  where  you  are  until  I carry  your  ornaments  across.” 
Then  and  there  he  left  her.  When  the  woman  discovered  that  the 
bandit  had  left  her,  she  said, 

Brahman,  you  have  taken  all  my  ornaments  and  crossed  to  the  other  side. 

Return  speedily,  quickly;  now  take  me  too  to  the  other  side. 


-N.4.68e] 


Young  Archer  the  Wise 


233 


The  bandit  replied. 

Woman,  you  have  bartered  a husband  whom  you  have  long  known  for  me,  a husband 

whom  you  know  not; 

You  have  bartered  a husband  tried  and  true  for  a husband  whom  you  have  not  tried. 
Woman,  you  may  barter  me  for  another  man.  Therefore  I will  go  far  from  hence. 

[In  order  to  put  the  woman  to  shame,  Sakka  goes  to  the  river 
accompanied  by  his  charioteer  and  his  musician.  Sakka  takes  the 
form  of  a jackal,  the  charioteer  that  of  a fish,  and  the  musician  that 
of  a bird.  The  jackal  takes  a piece  of  meat  in  his  mouth  and  stands 
in  front  of  the  woman.  The  fish  leaps  out  of  the  water,  and  the  jackal 
springs  forward  to  catch  the  fish,  dropping  the  piece  of  meat.  The 
bird  seizes  the  piece  of  meat  and  flies  up  into  the  air.  The  fish  dis- 
appears in  the  water.  Thus  the  jackal  loses  both  fish  and  flesh.  The 
woman  laughs  loudly.  The  jackal  says:] 

Who  is  this  that  laughs  loud  in  the  cassia  thicket? 

Here  is  no  dancing  or  singing,  or  well-timed  clapping  of  hands. 

It  is  a time  to  weep,  Shapely-Buttocks.  Why  pray  do  you  laugh,  fair  one? 

[The  woman  replies:] 

Foolish,  stupid  jackal,  little  wisdom  do  you  possess,  jackal. 

You  have  lost  both  fish  and  flesh;  you  mourn  like  a pauper. 

[The  jackal  says:] 

Easy  to  see  are  the  faults  of  others,  but  hard  to  see  are  one’s  own. 

You  have  lost  both  husband  and  lover.  You  too  mourn,  I doubt  not. 

[The  woman  says:] 

So  it  is  as  you  say,  jackal,  king  of  beasts. 

Therefore  I will  go  hence  and  submit  to  the  will  of  a husband. 

[The  jackal  says:] 

He  that  will  steal  a vessel  of  clay,  will  also  steal  a vessel  of  copper. 

You  have  done  evil  once,  and  will  also  do  so  again. 

When  the  Teacher  had  related  at  length  this  Culla  Dhanuggaha 
Jataka,  found  in  the  Fifth  Nipata,  he  said,  “At  that  time  you  were 
Young  Archer  the  Wise,  the  woman  was  this  [68]  maiden  here,  and 
the  King  of  the  Gods  who  came  in  the  form  of  a jackal  and  put  her  to 
shame,  was  I myself.  Even  thus  did  this  woman  fall  in  love  with  a 
certain  bandit  at  first  sight  and  deprive  of  life  the  wisest  man  in  all 
India.  Monk,  uproot  and  destroy  the  desire  which  has  sprung  up 
within  you  for  this  woman.”  Having  thus  admonished  the  monk, 
he  expounded  the  Law  further,  pronouncing  the  following  Stanzas, 


234 


Book  24,  Story  8.  Dhammajpada  353  [N. 4.687- 

349.  If  a man  be  agitated  by  doubt,  if  strong  passion  sway  him,  if  he  seek  only  that 

which  is  pleasing. 

Craving  will  increase  the  more;  he  only  strengthens  the  bond  which  holds  him. 

350.  But  whosoever  takes  delight  in  suppressing  doubt,  and  ever  mindful,  meditates 

on  that  which  is  not  pleasing. 

Such  a man  will  destroy,  such  a man  will  cleave  the  bond  of  Mara. 


XXIV.  8.  MARA  SEEKS  IN  VAIN  TO  FRIGHTEN  RAHULA  1 

He  that  has  reached  perfection.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference 
to  Mara.  [69] 

For  one  day  several  Elders  entered  the  Jetavana  monastery  at  an 
unseasonable  hour,  and  going  to  the  quarters  of  Elder  Rahula,  woke 
him  up.  Rahula,  seeing  no  other  place  to  sleep,  went  and  lay  down 
in  front  of  the  Tathagata’s  Perfumed  Chamber.  This  Venerable 
Elder,  although  he  was  but  eight  years  old,  had  already  attained 
Arahatship.  As  Mara  Vasavatti,  keeping  his  natural  form,  beheld  this 
Venerable  Elder  lying  in  front  of  the  Perfumed  Chamber,  he  thought 
to  himself,  “The  son  of  the  monk  Gotama  lies  without  the  Perfumed 
Chamber,  as  though  his  finger  hurt  him;  the  monk  himself  reclines 
within  the  Perfumed  Chamber,  and  if  the  finger  of  his  son  be  pinched, 
he  himself  [70]  will  feel  a pinching.”  So  Mara  took  the  form  of  a 
gigantic  elephant-king,  and  drawing  near  the  Elder,  encircled  the 
head  of  the  Elder  with  his  trunk,  and  with  a loud  voice  trumpeted  the 
Heron’s  Call.  The  Teacher,  even  as  he  reclined  in  the  Perfumed 
Chamber,  perceived  that  it  was  Mara,  and  said,  “Mara,  with  a hun- 
dred thousand  like  yourself,  it  would  be  impossible  for  you  to  frighten 
my  son.  My  son  is  unafraid,  devoid  of  Craving,  of  mighty  vigor,  of 
great  wisdom.”  So  saying,  he  pronounced  the  following  Stanzas, 

351.  He  that  has  reached  perfection,  he  that  is  unafraid,  free  from  Craving,  devoid  of 

lust. 

He  that  has  cut  out  the  arrows  of  being,  such  a man  has  reached  his  last  state 
of  existence. 

352.  He  that  is  free  from  Craving,  he  that  is  without  attachment. 

He  that  is  skilled  to  interpret  words  in  the  old  dialect, 

He  that  knows  the  order  of  the  letters  from  first  to  last, 

Such  a man  has  received  his  last  body,  such  a man  is  a great  sage,  a great 
man.  [71] 


1 Text:  N iv.  69-71. 


-N. 4. 7227] 


The  skeptical  ascetic 


235 


At  the  conclusion  of  the  lesson  many  obtained  the  Fruit  of  Con- 
version and  the  Fruits  of  the  Second  and  Third  Paths.  Mara  the  Evil 
One  said  to  himself,  “The  monk  Gotama  knows  me,”  and  then  and 
there  disappeared. 


XXIV.  9.  THE  SKEPTICAL  ASCETIC  1 

I have  overcome  all  things.  This  religious  instruction  was  given  by 
the  Teacher  with  reference  to  the  Ajlvaka  ascetic  Upaka,  whom  he 
met  by  the  way.  [72] 

For  on  a certain  occasion  the  Teacher,  having  attained  Omnis- 
cience, having  spent  seven  weeks  at  the  Throne  of  Wisdom,  took  his 
own  bowl  and  robe,  and  set  out  on  the  road  leading  to  Benares  eighteen 
leagues  distant,  that  he  might  there  set  in  motion  the  Wheel  of  the 
Law.  As  he  walked  along  the  road,  he  saw  a certain  lay  disciple  of  the 
Ajlvaka  Order.  When  the  Ajlvaka  ascetic  saw  the  Teacher,  he  asked 
him,  “Brother,  your  senses  are  tranquil,  your  complexion  is  bright 
and  clear.  In  whose  name  have  you  retired  from  the  world?  Who  is 
your  teacher?  Whose  doctrine  do  you  profess?”  The  Teacher  re- 
plied, “I  have  no  preceptor  or  teacher.”  So  saying,  he  pronounced 
the  following  Stanza, 

353.  I have  overcome  all  things,  and  know  all  things. 

In  all  the  conditions  of  life  I am  free  from  taint. 

I have  renounced  all,  and  by  the  destruction  of  Craving  have  attained  Emancipa- 
tion. 

Since  by  myself  I have  attained  Supernatural  Knowledge,  to  whom  can  I point 
as  my  teacher? 

At  the  conclusion  of  the  lesson  Upaka  the  Ajlvaka  expressed 
neither  approval  nor  disapproval  of  the  words  which  the  Tathagata 
had  spoken,  but  shaking  his  head  and  wagging  his  tongue,  set  out  on 
a by-path,  and  went  to  the  abode  of  a certain  hunter. 

1 This  story  is  derived  from  the  Vinaya,  Maha  Vagga,  i.  6.  7-9:  i.  8.  Cf.  also 
Majjhima,  26:  i.  170-171;  and  Theri-Gatha  Commentary,  lxviii:  220-222.  Text: 
N iv.  71-72. 


236 


Boole  24,  Story  10.  Dhammapada  354  [N.4.73i- 


XXIV.  10.  THE  SUMMUM  BONUM 1 

The  gift  of  the  Law  surpasses  all  gifts.  This  religious  instruction 
was  given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  Sakka  king  of  gods.  [73] 

For  once  upon  a time  the  deities  assembled  in  the  World  of  the 
Thirty-three  and  raised  four  questions,  as  follows:  “Which  gift  is  the 
best  of  gifts?  Which  flavor  is  the  best  of  flavors?  Which  delight  is 
the  best  of  delights?  Why  is  the  destruction  of  Craving  called  the  thing 
of  all  other  things  supreme?”  Not  a single  deity  was  able  to  answer 
the  questions;  but  one  god  asked  another,  and  he  another,  and  so  on, 
until  each  of  the  deities  had  asked  each  of  the  other  deities.  For  twelve 
years  they  went  the  length  and  breadth  of  the  ten  thousand  worlds, 
but  in  all  this  time  they  were  unable  to  obtain  an  answer  to  their 
questions. 

Finally  all  the  deities  of  the  ten  thousand  worlds  met  together  and 
went  to  the  Four  Great  Kings.  Said  the  Four  Great  Kings,  “Friends, 
why  this  great  gathering  together  of  deities?”  Said  the  deities,  “Four 
questions  we  have  raised,  and  we  are  unable  to  answer  them;  so 
we  have  come  to  you.”  “ Friends,  what  are  the  questions? ” “ ‘Which 
is  the  best  of  gifts,  of  flavors,  and  of  delights?  Why  is  the  destruction 
of  Craving  the  thing  of  all  other  things  supreme?’  These  are  the  ques- 
tions which  we  are  unable  to  decide,  and  on  account  of  which  we  have 
come  to  you.” 

Said  the  Four  Great  Kings,  “Friends,  we  do  not  know  the  answer 
to  these  questions.  However,  our  King  has  but  to  ponder  questions 
pondered  by  a thousand  beings,  and  knows  the  answer  instantly. 
He  is  superior  to  us  in  wisdom  and  merit.  Come,  let  us  go  to  him.” 
And  taking  with  them  all  that  great  throng  of  deities,  the  Four  Great 
Kings  went  to  Sakka  king  of  gods. 

Said  Sakka  king  of  gods,  “Friends,  why  this  great  concourse  of 
deities?”  They  told  Sakka  the  reason  for  their  visit.  “Friends,”  said 
Sakka,  “there  is  no  one  who  can  answer  such  questions  as  these  except 
the  Buddhas.  These  matters  come  within  the  province  of  the  Buddhas. 
Where  does  the  Teacher  reside  now?”  “At  the  Jetavana.”  “Come, 
let  us  go  to  him.” 

1 Cf.  Rogers,  Buddhaghosha  s Parables,  xxiv:  160-163;  also  the  last  half  of 
the  Kevaddha  Sutta,  Digha,  11:  i.  215-223,  translated  in  the  Introduction,  § 2 c. 
Text:  N iv.  73-76. 


-N.4.754] 


The  Summum  Bonum 


237 


So  accompanied  by  all  that  great  throng  of  deities,  Sakka  went  by 
night,  illuminating  the  whole  Jetavana,  [74]  approached  the  Teacher, 
saluted  him,  and  stood  on  one  side.  Said  the  Teacher,  “Great  king, 
why  have  you  come  with  a great  company  of  deities?”  “Reverend 
Sir,”  said  Sakka,  “these  questions  have  been  raised  by  this  company 
of  deities,  and  there  is  none  other  that  can  understand  them  but  only 
you;  make  their  meaning  plain  to  us.” 

Said  the  Teacher,  “Well  said,  great  king!  For  it  was  in  order  to 
resolve  the  doubts  of  such  as  you,  that  I fulfilled  the  Perfections,  gave 
away  the  Five  Great  Gifts,  and  attained  Omniscience.  As  for  the 
questions  which  you  have  asked,  the  gift  of  the  Law  is  the  best  of  all 
gifts,  the  flavor  of  the  Law  is  the  best  of  all  flavors,  delight  in  the  Law  is 
the  best  of  all  delights;  as  for  the  destruction  of  Craving,  inasmuch  as 
it  is  that  which  enables  men  to  attain  Arahatship,  it  is  the  thing  of  all 
other  things  supreme.”  So  saying,  he  pronounced  the  following 
Stanza, 

354.  The  gift  of  the  Law  surpasses  all  gifts,  the  flavor  of  the  Law  surpasses  all  flavors. 
Delight  in  the  Law  surpasses  all  delights,  the  destruction  of  Craving  overcomes 
all  suffering. 

Native  gloss.  — The  gift  of  the  Law  surpasses  all  gifts:  For  even  though 
one  should  present  robes  of  the  hue  of  the  calyx  of  the  banana,  to 
Buddhas  and  Private  Buddhas  and  Arahats  assembled  in  unbroken 
ranks  extending  from  the  Circuit  of  the  Worlds  to  the  World  of  Brahma, 
the  mere  utterance  of  a Stanza  of  Thanksgiving  consisting  of  four 
verses  in  the  midst  of  this  assembly  were  better.  For  the  above- 
mentioned  gift  is  not  worth  the  sixteenth  part  of  such  a Stanza. 
Such  is  the  importance  of  the  preaching  of  the  Law,  the  recitation  of 
the  Law,  the  hearing  of  the  Law. 

The  man  who  enables  the  world  to  hear  the  Law,  receives  a reward 
far  greater  even  than  the  reward  of  almsgiving,  though  he  should  fill 
with  the  choicest  of  food  the  bowls  of  the  above-mentioned  host; 
greater  even  than  the  reward  of  the  gift  of  medicaments,  though  he 
should  fill  the  bowls  with  ghee,  oil,  and  the  like;  [75]  greater  even  than 
the  reward  of  gift  of  lodgings,  though  he  should  erect  untold  hundreds 
of  thousands  of  viharas  like  Maha  Vihara,  and  pasadas  like  Loha 
Pasada;  greater  even  than  the  reward  Anathapindika  and  the  rest  re- 
ceived for  the  treasure  which  they  spent  in  building  monasteries.  Of 
infinitely  greater  value  is  the  gift  of  the  Law  accomplished  by  the  reci- 
tation of  even  a single  Stanza  of  Thanksgiving  consisting  of  four  verses. 


238 


Book  24,  Story  10.  Dkammapada  354  [N. 4. 754- 


Now  why  is  this?  For  those  who  do  such  works  of  merit  as  have 
been  mentioned,  do  them  only  because  they  have  heard  the  Law; 
had  they  not  heard  the  Law,  they  would  never  have  done  them.  For 
if  living  beings  here  in  the  world  were  not  to  hear  the  Law,  they  would 
not  give  so  much  as  a ladleful  of  gruel  or  even  a spoonful  of  boiled 
rice:  for  this  reason  the  gift  of  the  Law  is  superior  to  these  other  gifts. 

Indeed,  leaving  out  of  consideration  Buddhas  and  Private  Buddhas, 
men  like  Sariputta  and  his  associates,  who  possess  intellectual  power 
such  that  they  can  count  all  the  drops  of  rain  that  fall  during  all  the 
rains  that  fall  in  the  course  of  a cycle  of  time,  were  unable  to  attain 
by  themselves  unaided  the  Fruit  of  Conversion  and  the  other  Fruits. 
But  the  moment  they  heard  the  Law  preached  by  Elder  Assaji  and 
others,  they  realized  the  Fruit  of  Conversion;  and  through  the 
Teacher’s  preaching  of  the  Law,  realized  the  Perfections  of  Disciple- 
ship.  For  this  reason,  great  king,  the  gift  of  the  Law  is  the  best  of  gifts. 
Therefore  is  it  said : The  gift  of  the  Law  surpasses  all  gifts. 

Now  all  of  the  flavors,  from  the  flavor  of  sugar  and  the  like,  to 
flavors  of  such  rare  excellence  as  the  flavor  of  the  ambrosial  food  of  the 
gods,  involve  those  who  enjoy  them  in  the  round  of  existences,  and 
are  therefore  a cause  whereby  men  experience  suffering.  But  this 
flavor  of  the  Law,  comprehending  the  Thirty-seven  Qualities  of  In- 
tellect which  lead  to  Enlightenment,  and  the  Nine  Transcendent  Con- 
ditions, this  is  the  best  of  flavors.  Therefore  it  is  said:  The  flavor  of 
the  Law  surpasses  all  flavors. 

Moreover,  as  for  the  various  delights,  such  as  delight  in  sons, 
delight  in  daughters,  delight  in  wealth,  delight  in  women,  delight  in 
dancing  and  singing  and  musical  instruments  and  the  like,  such  de- 
lights involve  those  who  take  pleasure  in  them  in  the  round  of  exist- 
ences, and  are  therefore  causes  whereby  men  experience  suffering. 
But  this  delight  in  the  Law,  such  as  springs  up  within  whoever  either 
recites  or  listens  to  the  Law,  [76]  producing  a state  of  joy  and  exal- 
tation, causing  tears  to  flow,  causing  the  hair  to  stand  on  end,  such  a 
delight  as  this  puts  an  end  to  the  round  of  existences,  and  leads  ulti- 
mately to  Arahatship;  such  a delight  as  this  is  the  best  of  delights. 
Therefore  it  is  said:  Delight  in  the  Law  surpasses  all  delights. 

Finally,  as  for  the  destruction  of  Craving,  when  Craving  has  been 
destroyed,  Arahatship  is  attained;  since  the  destruction  of  Craving 
overcomes  the  sufferings,  one  and  all,  of  the  round  of  existences,  it  is 
the  best  of  all  things.  Therefore  it  is  said:  The  destruction  of  Craving 
overcomes  all  suffering. 


-N.  4.  77h] 


The  Summum  Bonum 


239 


When  Sakka  had  heard  the  Teacher’s  exposition  of  the  Law,  he 
saluted  the  Teacher  and  said,  “Reverend  Sir,  if  the  gift  of  the  Law  is 
so  precious,  why  do  you  not  cause  the  merit  thereof  to  be  bestowed  upon 
us?  Henceforth,  when  you  preach  the  Law  to  the  Congregation  of 
Monks,  cause  the  merit  thereof  to  be  bestowed  upon  us,  Reverend  Sir.” 
When  the  Teacher  heard  Sakka’s  request,  he  gathered  together  the 
Congregation  of  Monks  and  said  to  them,  “Monks,  from  this  day 
forth,  whenever  a festival  sermon  is  preached,  or  an  ordinary  sermon, 
or  an  informal  discourse,  or  even  when  words  of  thanksgiving  are  re- 
cited, you  are  to  bestow  the  merit  thereof  upon  all  beings.” 


XXIV.  11.  TREASURER  CHILDLESS1 

Riches  destroy  the  foolish.  This  religious  instruction  was  given  by 
the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to  a 
treasurer  named  Childless,  Aputtaka.  [77] 

The  story  goes  that  when  King  Pasenadi  Kosala  heard  of  his  death, 
he  inquired,  “To  whom  falls  the  property  of  a man  that  dies  leaving 
no  children?”  “The  king,”  was  the  reply.  So  during  the  next  seven 
days  the  king  caused  the  dead  man’s  property  to  be  removed  to  the 
royal  palace.  When  the  property  had  all  been  removed,  the  king 
went  to  wait  upon  the  Teacher.  Said  the  Teacher  to  the  king,  “Ho, 
great  king,  whence,  pray,  do  you  come  at  this  noon-day  hour?”  The 
king  replied,  “Reverend  Sir,  here  in  Savatthi  a householder  who  was 
a treasurer  died  the  other  day;  and  as  he  had  no  son,  I have  been 
superintending  the  removal  of  his  property  to  the  royal  precincts, 
and  am  just  returning.”  [All  is  to  be  understood  as  it  occurs  in  the 
Sutta.] 

Said  the  king,  “The  story  goes  that  whenever  food  flavored  with 
all  manner  of  choice  flavors  was  brought  to  him  in  a golden  dish,  he 
would  say,  ‘So  men  eat  such  food  as  this,  do  they?  Why  do  you 
make  sport  of  me  in  my  own  house?’  If  the  servants  ventured  to  serve 
the  food,  he  would  attack  them  with  clods  of  earth  and  sticks  and 
stones  and  drive  them  away.  Then  he  would  say,  ‘ This  is  the  proper 
kind  of  food  for  men  to  eat,’  and  eat  porridge  made  of  rice-dust, 
followed  by  sour  gruel.  Whenever  attractive  clothes  and  carriages 

1 This  story  is  almost  word  for  word  the  same  as  Samyutta,  ii.  2.  10:  i.  91-92. 
From  the  same  source  is  derived  the  Introduction  to  Jataka  390:  iii.  299-300.  Text: 
N iv.  76-80. 


240 


Book  21+,  Story  11.  Dhammapada  355  [N.4.77is- 

and  parasols  were  offered  him,  he  would  attack  his  servants  with 
clods  of  earth  and  sticks  and  stones  and  drive  them  away.  He  would 
wear  clothes  made  of  hempen  cloth  and  drive  about  in  an  old,  broken- 
down  chariot,  with  a parasol  made  of  leaves  held  over  his  head.” 
Then  the  Teacher  related  his  deed  in  a previous  state  of  existence: 

11a.  Story  of  the  Past : The  niggardly  treasurer 

Great  king,  in  times  long  past,  this  treasurer,  this  householder, 
provided  a Private  Buddha  named  Tagarasikhi  with  alms.  “Give 
alms  to  the  monk,”  said  he,  and  rising  from  his  seat,  went  his  way. 
The  story  goes  that  as  this  unbelieving  simpleton  spoke  these  words 
and  went  his  way,  his  faithful  believing  wife  thought  to  herself, 
'“Verily  it  is  a long  time  since  I have  heard  the  word  ‘Give’  fall  from 
the  lips  of  my  husband.  To-day  I will  fulfill  the  wish  of  my  heart  and 
give  alms.”  So  taking  the  bowl  of  the  Private  Buddha,  and  filling 
it  with  the  choicest  food,  she  presented  it  to  him. 
t As  the  treasurer  returned,  he  met  the  Private  Buddha.  “Monk, 
did  you  get  anything?”  said  he.  Taking  the  bowl,  he  looked  at  it 
and  saw  the  choice  food.  Straightway  he  was  filled  with  regret, 
[78]  for,  thought  he  to  himself,  “It  would  be  better  if  my  slaves  and 
servants  had  this  food  to  eat.  For  if  they  had  this  food  to  eat,  they 
would  work  hard  for  me.  But  this  monk  will  take  this  food  and  eat 
it  and  then  lie  down  and  go  to  sleep.  My  food  has  been  given  away  for 
naught.” 

Moreover  this  treasurer  deprived  of  life  the  only  son  of  his  brother, 
for  the  sake  of  the  property  which  his  nephew  inherited.  The  story 
goes  that  as  the  nephew  walked  about,  holding  the  finger  of  his  uncle 
the  treasurer,  he  would  say  such  things  as  these,  “This  carriage  is 
the  property  of  my  father,  and  this  ox  is  his  ox.”  The  treasurer 
thought  to  himself,  “Thus  and  so  he  talks,  just  at  the  present  time. 
But  when  he  grows  to  manhood,  is  anyone  likely  to  see  his  possessions 
in  this  house?”  So  one  day  he  took  his  nephew  to  the  forest,  seized 
him  by  the  neck  under  a certain  bush,  killed  him  as  one  would  split 
open  the  bulb  of  a radish,  and  wringing  his  neck,  cast  the  dead  body 
into  the  thicket.  This  was  the  evil  deed  he  committed  in  a previous 
state  of  existence.  End  of  Story  of  the  Past. 

Therefore  it  is  said:  Inasmuch,  great  king,  as  this  treasurer,  this 
householder,  caused  the  Private  Buddha  Tagarasikhi  to  be  provided 
with  food,  through  the  ripening  of  this  good  deed  he  attained  in  seven 


-N. 4. 7922] 


Treasurer  Childless 


241 


successive  existences  a happy  future  estate,  and  was  reborn  in  the 
heavenly  world ; and  because  the  fruit  of  this  same  good  deed  was  not 
yet  exhausted,  in  seven  existences  he  exercised  the  prerogatives  of  a 
treasurer  of  this  same  city  of  Savatthi.  On  the  other  hand,  great 
king,  inasmuch  as  this  treasurer,  this  householder,  afterwards  re- 
gretted the  good  deed  which  he  had  done  and  said,  “It  would  have 
been  better  could  my  slaves  and  servants  have  had  this  food  to  eat,” 
through  the  ripening  of  this  evil  deed,  his  heart  was  not  inclined  to  the 
enjoyment  of  fine  food,  [79]  his  heart  was  not  inclined  to  the  enjoy- 
ment of  fine  clothes,  his  heart  was  not  inclined  to  the  enjoyment  of 
fine  carriages,  his  heart  was  not  inclined  to  the  enjoyment  of  the  Five 
Lofty  Pleasures  of  sense. 

Moreover,  great  king,  inasmuch  as  this  treasurer,  this  householder, 
deprived  of  life  the  only  son  of  his  brother  for  the  sake  of  his  inher- 
itance, through  the  ripening  of  this  evil  deed,  he  suffered  torment  in 
Hell  for  many  hundreds  of  years,  for  many  thousands  of  years,  for 
many  hundreds  of  thousands  of  years;  and  because  a part  of  the 
fruit  of  this  same  evil  deed  still  remained,  in  seven  successive 
existences  he  died  without  a son,  and  the  king’s  men  carried  to  the 
king’s  storehouse  the  wealth  he  left  behind  him.  And  this  was  the 
seventh.  Moreover,  great  king,  inasmuch  as  the  old  merit  of  this 
treasurer,  this  householder,  has  been  exhausted,  and  he  has  accumu- 
lated no  new  merit,  to-day,  great  king,  this  treasurer,  this  householder, 
suffers  torment  in  the  Maha  Roruva  Hell. 

When  the  king  heard  these  words  of  the  Teacher,  he  said,  “Rev- 
erend Sir,  how  grievous  was  the  fault  of  this  treasurer  in  that,  while 
all  of  these  good  things  yet  remained  to  him,  he  neither  used  them 
himself,  nor  wrought  works  of  merit  by  presenting  them  in  alms  to  a 
Buddha  like  you,  residing  in  a monastery  near  at  hand ! ” The  Teacher 
replied,  “Yes,  yes,  great  king.  Even  so,  when  foolish  men  get  riches, 
they  seek  not  Nibbana,  but  the  cravings  which  arise  within  them 
because  of  their  riches  plague  them  for  a long  time.”  So  saying,  he 
pronounced  the  following  Stanza, 

355.  Riches  destroy  the  foolish;  they  seek  not  the  farther  shore; 

By  his  craving  for  riches  the  foolish  man  slays  himself,  as  if  he  were  slaying  others. 


242  Book  24,  Story  12.  Dhammayada  356-359  [N.4.8O7- 


XXIV.  12.  THE  GREATER  AND  THE  LESSER  GIFT 1 

Weeds  ruin  a field.  This  religious  instruction  was  given  by  the 
Teacher  while  he  was  in  residence  at  Yellowstone  Rock,  Pandukambala 
Sila,  with  reference  to  Ankura.  The  story  is  related  in  detail  in 
the  Commentary  on  the  Stanza,  “They  that  devote  themselves  to 
meditation  and  are  steadfast;”  for  it  is  said  there  with  reference  to 
Indaka: 

It  is  said  that  on  a certain  occasion,  when  the  Elder  Anuruddha 
entered  the  village  for  alms,  Indaka  gave  him  a spoonful  of  his  own 
food.  This  was  the  good  deed  which  he  performed  in  a previous  state 
of  existence.  Although  Ankura  had  for  ten  thousand  years  set  up 
a row  of  fire-places  twelve  leagues  long  and  had  given  abundant  alms, 
Indaka  received  a greater  reward ; therefore  spoke  Indaka  thus.  When 
he  had  thus  spoken,  the  Teacher  said,  “Ankura,  one  should  use 
discrimination  in  giving  alms.  Under  such  circumstances  alms- 
giving, like  seed  sown  on  good  soil,  yields  abundant  fruit.  But  you 
have  not  so  done;  [81]  therefore  your  gifts  have  yielded  no  great 
fruit.”  And  to  make  this  matter  clear,  he  said, 

Alms  should  always  be  given  with  discrimination. 

Alms  so  given  yield  abundant  fruit. 

The  giving  of  alms  with  discrimination  is  extolled  by  the  Happy  One. 

Alms  given  to  living  beings  here  in  the  world  who  are  worthy  of  offerings. 

Yield  abundant  fruit,  like  seeds  sown  on  good  ground. 

Having  thus  spoken,  he  expounded  the  Law  further  by  pronouncing 
the  following  Stanzas, 

356.  Weeds  ruin  a field,  lust  ruins  mankind. 

Therefore  alms  given  to  those  that  are  free  from  lust  yield  abundant  fruit. 

357.  Weeds  ruin  a field,  hatred  ruins  mankind. 

Therefore  alms  given  to  those  that  are  free  from  hatred  yield  abundant  fruit. 

358.  Weeds  ruin  a field,  delusion  ruins  mankind. 

Therefore  alms  given  to  those  that  are  free  from  delusion  yield  abundant  fruit. 

359.  Weeds  ruin  a field,  inordinate  desire  ruins  mankind. 

Therefore  alms  given  to  those  that  are  free  from  inordinate  desire  yield  abundant 
fruit. 

1 Cf.  Story  xiv.  2 (text:  iii.  219-222).  Text:  N iv.  80-82. 


BOOK  XXV. 


THE  MONK,  BHIKKHU  VAGGA 


XXV.  1.  GUARD  THE  DOORS  OF  THE  SENSES 1 

Restraint  of  the  eye  is  good.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference 
to  five  monks.  [83] 

It  appears  that  each  of  these  five  monks  guarded  one  of  the  five 
doors  of  the  senses.  One  day  they  met  and  began  to  argue  with  each 
other,  saying,  “It  is  I who  guard  the  door  which  is  difficult  to  guard! 
It  is  I who  guard  the  door  which  is  difficult  to  guard!”  Finally  they 
said,  “We  can  learn  the  Truth  of  this  matter  by  questioning  the 
Teacher.”  So  they  approached  the  Teacher  and  asked  him  the  follow- 
ing question,  “Reverend  Sir,  each  one  of  us  is  guarding  one  of  the 
five  doors  of  the  senses,  and  each  one  of  us  imagines  that  the  particular 
door  which  he  is  guarding  is  the  door  of  all  other  doors  which  is  the 
most  difficult  to  guard.  Now  we  should  like  to  have  you  tell  us  which 
one  of  us  is  guarding  the  door  that  is  the  most  difficult  to  guard.” 

The  Teacher  carefully  avoided  placing  anyone  of  the  monks  in 
a position  inferior  to  that  of  his  fellows  and  said  in  reply,  “Monks,  all 
of  these  doors  are  difficult  to  guard.  But  this  is  not  the  first  time  you 
have  failed  to  control  yourselves  in  these  five  particulars.  In  a previous 
state  of  existence  also  you  failed  to  exercise  restraint  over  your  senses, 
and  because  you  failed  to  exercise  restraint  over  your  senses,  and 
because  you  refused  to  comply  with  the  admonition  of  wise  men,  met 
destruction.”  “When  was  that,  Reverend  Sir?”  asked  the  five  monks. 

1 a.  Story  of  the  Past:  Takkasila  Jataka 

Complying  with  their  request,  the  Teacher  related  in  detail  the 
Takkasila  Jataka,  [84]  telling  them  how,  in  the  distant  past,  after 
the  household  of  a king  had  been  destroyed  by  ogresses,  the  Great 

1 The  Story  of  the  Past  is  a brief  outline  of  Jataka  96:  i.  395-401.  The  title  given 
to  this  Jataka  in  Fausboll’s  edition  is  Telapatta:  but  it  is  referred  to,  both  at  Dh.  cm. 
iv.  8317  and  at  Jataka,  i.  4701,  as  the  Takkasila  Jataka.  Text:  N iv.  83-86. 


244 


Book  25,  Story  2.  Dhammapada  362  [N. 4. 842- 


Being,  having  received  the  ceremonial  sprinkling  of  a king,  seated  on 
the  royal  throne  under  the  white  parasol,  surveying  his  own  majesty 
and  glory,  thinking  to  himself,  “Men  should  exert  the  power  of  their 
will,”  breathed  forth  the  following  Solemn  Utterance: 

Because  with  firm  courage  I abode  steadfast  in  the  admonition  of  good  men,  because  I 
showed  nor  fear  nor  dread, 

Therefore  came  I not  into  the  power  of  the  ogresses.  Through  great  peril  came  I to 
safety. 

Having  recited  this  Stanza,  the  Teacher  summarized  the  Jataka 
as  follows:  “At  that  time  you  were  the  five  men  who,  when  the  Great 
Being  went  forth  to  take  the  kingdom  of  Takkasila,  stood  round 
about  him  with  weapons  in  your  hands,  guarding  the  road.  But  when, 
as  you  journeyed  by  the  way,  the  ogresses  tempted  you  with  objects 
pleasing  to  the  senses  of  sight  and  sound  and  smell  and  taste  and  touch, 
then  you  threw  off  all  restraint,  then  you  disregarded  the  admonitions 
of  the  Wise  Man,  then  you  yielded  to  the  seductions  of  the  ogresses; 
and  they  devoured  you,  and  you  were  utterly  destroyed.  The  Wise 
Man  who  restrained  himself  and  yielded  not  to  their  temptations,  who 
paid  no  attention  to  the  ogress  of  celestial  beauty  that  followed  close 
upon  his  heels,  and  who  reached  Takkasila  in  safety  and  became 
king,  was  I myself.” 

Having  thus  summed  up  the  Jataka,  the  Teacher  said,  “A  monk 
should  guard  all  the  doors  of  the  senses,  for  only  by  guarding  the 
doors  of  the  senses  can  he  obtain  release  from  all  suffering.”  So  saying, 
he  pronounced  the  following  Stanzas,  [85] 

360.  Restraint  of  the  eye  is  good,  restraint  of  the  ear  is  good, 

Restraint  of  the  nose  is  good,  restraint  of  the  tongue  is  good. 

361.  Restraint  of  the  body  is  good,  restraint  of  speech  is  good, 

Restraint  of  the  mind  is  good,  restraint  in  all  things  is  good. 

The  monk  who  practices  restraint  in  all  things,  obtains  release  from  all  suffering. 


XXV.  2.  THE  GOOSE-KILLING  MONK1 

He  that  controls  his  hand.  This  religious  instruction  was  given  by 
the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to  a 
certain  goose-killing  monk.  [87] 

1 With  the  Story  of  the  Present  cf.  the  Introductory  Stories  to  Jatakas  276: 
ii.  365-366,  and  107:  i.  418.  Dh.  cm.  iv.  87L-8814  is  almost  word  for  word  the  same  as 
Jataka,  ii.  366*-3676.  The  Story  of  the  Past  is  a brief  outline  of  Jataka  276:  ii.  366- 
381.  Text:  N iv.  86-90. 


-N.4.88t] 


245 


The  goose-hilling  monk 

The  story  goes  that  two  residents  of  Savatthi  retired  from  the  world, 
were  admitted  to  full  membership  in  the  Order,  and  becoming  fast 
friends,  usually  went  about  together.  One  day  they  went  to  the  river 
Aciravati,  and  after  bathing,  stood  on  the  bank  basking  themselves 
in  the  rays  of  the  sun,  engaged  in  pleasant  conversation.  At  that 
moment  two  geese  came  flying  through  the  air.  Thereupon  one  of 
the  young  monks,  picking  up  a pebble,  said,  “I  am  going  to  hit  one 
of  these  young  geese  in  the  eye.”  “You  can’t  do  it,”  said  the  other. 

“You  just  wait,”  said  the  first;  “I  will  hit  the  eye  on  this  side  of 
him,  and  then  I will  hit  the  eye  on  the  other  side  of  him.”  “You 
can’t  do  that,  either,”  said  the  second.  “Well  then,  see  for  yourself,” 
said  the  first,  and  taking  a second  pebble,  threw  it  after  the  goose. 
The  goose,  hearing  the  stone  whiz  through  the  air,  turned  his  head  and 
looked  back.  Then  the  second  monk  picked  up  a round  stone  and 
threw  it  in  such  a way  that  it  hit  the  eye  on  the  far  side  and  came 
out  of  the  eye  on  the  near  side.  The  goose  gave  a cry  of  pain,  and 
tumbling  through  the  air,  fell  at  the  feet  of  the  two  monks. 

Some  monks  who  stood  near  saw  the  occurrence  and  said  to  the 
monk  who  had  killed  the  goose,  “Brother,  after  retiring  from  the 
world  in  the  Religion  of  the  Buddha,  you  have  done  a most  unbecoming 
thing  in  taking  the  life  of  a living  creature.”  And  taking  the  two 
monks  with  them,  they  arraigned  them  before  the  Tathagata.  The 
Teacher  asked  the  monk  who  had  killed  the  goose,  “ Monk,  is  the  charge 
true  that  you  have  taken  the  life  of  a living  creature?”  “Yes,  Rever- 
end Sir,”  replied  the  monk,  “it  is  true.” 

Said  the  Teacher,  “Monk,  how  comes  it  that  after  retiring  from 
the  world  in  such  a Religion  as  mine,  leading  to  Salvation  as  it  does, 
you  have  done  such  a thing  as  this?  Wise  men  of  old,  before  the 
Buddha  appeared  in  the  world,  though  they  lived  amid  the  cares  of 
the  household  life,  entertained  scruples  about  matters  of  the  most 
trifling  character.  [88]  But  you,  although  you  retired  from  the  world 
in  the  Religion  of  the  Buddha,  have  felt  no  scruples  at  all.”  And  in 
response  to  a request  of  the  monks  the  Teacher  related  the  following 

2 a.  Story  of  the  Past:  Kurudhamma  Jataka 

In  times  long  past,  when  Dhananjaya  ruled  over  the  kingdom  of 
Kuru  in  the  city  of  Indapattana,  the  Future  Buddha  received  a new 
conception  in  the  womb  of  his  chief  consort.  When  he  reached 
years  of  discretion,  he  acquired  the  arts  and  crafts  at  Takkasila,  and 


246 


Booh  25,  Story  2.  Dhammapada  362  [N. 4.887- 

on  his  return  home  was  appointed  to  the  office  of  viceroy  by  his 
father.  On  the  death  of  his  father  he  succeeded  to  the  throne.  He 
kept  inviolate  the  Ten  Virtues  of  a King,  and  likewise  practiced  the 
Cardinal  Virtues.  (The  Cardinal  Virtues  are  the  Five  Precepts,  and 
these  the  Future  Buddha  kept  whole  and  undefiled.)  And  even  as 
the  Future  Buddha  practiced  the  Cardinal  Virtues,  so  also  did  his 
mother,  his  principal  queen,  his  younger  brother  the  viceroy,  the 
Brahman  who  was  his  house-priest,  the  courtier  who  was  his  driver, 
his  charioteer,  his  treasurer,  the  minister  who  was  the  steward  of  his 
granaries,  his  gate-keeper,  and  the  slave-girl  who  was  his  concubine: 
eleven  persons  in  all. 

At  the  same  time  Kalinga  ruled  over  the  kingdom  of  Kalinga  in 
the  city  of  Dantapura,  and  in  his  kingdom  no  rain  had  fallen  for  a 
long  time.  Now  the  Great  Being  had  a state-elephant  named  Anjana- 
sannibha,  an  animal  of  great  merit,  and  the  inhabitants  of  the  king- 
dom of  Kalinga,  thinking  that  if  this  elephant  were  brought  to  their 
kingdom,  rain  would  fall,  went  to  their  king  and  so  informed  him. 
Thereupon  the  king  sent  Brahmans  to  fetch  this  elephant.  So  the 
Brahmans  went  and  asked  the  Great  Being  for  the  elephant.  (The 
Teacher,  in  order  to  make  clear  the  reason  for  their  request,  [89] 
related  the  Kurudhamma  Jataka,  found  in  the  Third  Nipata:) 

O king,  knowing  your  faith  and  virtue. 

We  spent  our  money  in  Kalinga  for  Anjana. 

But  even  after  the  elephant  had  been  brought  to  the  kingdom  of 
Kalinga,  no  rain  fell.  The  king  of  Kalinga  thought  to  himself,  “The 
king  of  Kuril  practices  the  Cardinal  Virtues,  and  it  is  for  this  reason 
that  rain  falls  in  his  kingdom.”  So  Kalinga  said  to  his  Brahmans  and 
courtiers,  “Inscribe  on  a golden  plate  the  Cardinal  Virtues  which 
the  king  of  Kuru  practices,  and  bring  the  plate  to  me.”  So  say- 
ing, he  sent  them  back  to  the  king  of  Kuru.  So  Kalinga’s  courtiers 
and  Brahmans  went  back  and  made  their  request.  But  from  the 
king  down,  all  the  members  of  the  royal  household  entertained  scruples 
as  to  whether  they  had  kept  the  Precepts  inviolate,  and  therefore 
refused  them,  saying,  “We  have  not  kept  the  Precepts  inviolate.” 
But  the  Brahmans  and  courtiers  said,  “By  nothing  which  you  have 
done,  have  you  violated  the  Precepts,”  and  asked  them  again  and 
again.  Finally  they  told  them  what  the  Precepts  were.  When  the 
Brahmans  and  courtiers  returned  with  the  golden  plate,  and  Kalinga 
saw  the  Cardinal  Prceepts  inscribed  thereon,  he  took  upon  himself 


-N.4.915] 


The  goose-killing  monk 


247 


these  same  Precepts  and  kept  them  faithfully.  Immediately  rain  fell 
in  his  kingdom,  and  thereafter  the  kingdom  was  prosperous  and 
plentifully  supplied  with  food.  End  of  Story  of  the  Past. 

When  the  Teacher  had  related  this  Story  of  the  Past,  he  identified 
the  persons  of  the  story  as  follows : 

At  that  time  the  courtezan  was  Uppalavanna,  the  gate-keeper  was 
Punna,  the  driver  wTas  Kaccana,  the  steward  of  the  granaries  was 
Kolita,  the  treasurer  was  Sariputta,  the  charioteer  was  Anuruddha, 
the  Brahman  was  Elder  Kassapa,  the  viceroy  was  the  wise  Nanda,  the 
principal  queen  was  the  Mother  of  Rahula,  the  queen-mother  was  Maya 
Devi,  and  the  king  of  Kuru  was  the  Future  Buddha.  Thus  under- 
stand the  Jataka.  [90] 

Then  said  the  Teacher,  “Monk,  thus  did  wise  men  of  old,  although 
their  faults  were  the  merest  trifles,  scruple  concerning  their  observance 
of  the  precepts.  But  as  for  you,  although  you  have  retired  from  the 
world  in  the  Religion  of  a Buddha  like  me,  you  have  committed  the 
grievous  sin  of  taking  the  life  of  a living  creature.  A monk  ought 
ever  to  control  his  hand  and  his  feet  and  his  tongue.”  So  saying,  he 
pronounced  the  following  Stanza, 

362.  He  that  controls  his  hands,  he  that  controls  his  feet, 

He  that  controls  his  tongue,  he  that  controls  his  head. 

He  that  delights  in  meditation,  he  that  is  well  composed, 

He  that  is  solitary  and  contented,  such  a man  is  truly  called  a monk. 


XXV.  3.  THE  MONK  WHO  FAILED  TO  HOLD  HIS 

TONGUE  1 

If  a monk  control  his  tongue.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference 
to  Kokalika.  The  story  occurs  in  the  Sutta  beginning  with  the  words, 
“Now  the  monk  Kokalika  drew  near  to  where  the  Exalted  One  was;” 
and  its  meaning  is  to  be  understood  as  explained  in  the  Commentary 
thereon.  [91] 

1 The  Jataka  version  of  the  story  of  Kokalika  is  contained  in  the  Introduction 
to  Jataka  481 : iv.  242-245.  But  the  author  of  the  Dhammapada  Commentary,  instead 
of  employing  or  referring  to  the  Jataka  version,  refers  the  reader  to  the  Kokalika  Sutta 
and  to  the  Commentary  thereon;  that  is  to  say,  either  to  Samyutta,  vi.  1.  10:  i.  149- 
153,  or  to  Sutta  Nipata,  iii.  10.  The  Story  of  the  Past,  The  Talkative  Tortoise,  is  derived 
from  Jataka  215:  ii.  175-178.  Dh.  cm.  iv.  9116-928  is  identical  with  Jataka,  ii.  1762-18. 
The  rest  of  the  story  is  given  more  briefly.  For  a discussion  of  the  motif,  see  Bloom- 
field, JAOS.,  36.  60.  Text:  N iv.  91-93. 


248 


Boole  25,  Story  3.  Dhammapada  363  [N.  4. 915- 


Now  after  Kokalika  had  been  reborn  in  the  Lotus  Hell,  the  monks 
in  the  Hall  of  Truth  began  a discussion  of  the  occurrence,  saying, 
“Alas,  the  monk  Kokalika  went  to  perdition  because  he  failed  to  hold 
his  tongue!  For  even  as  he  reviled  the  two  Chief  Disciples,  the  earth 
opened  and  swallowed  him  up.”  At  that  moment  the  Teacher  ap- 
proached and  asked,  “Monks,  what  subject  are  you  discussing  now 
as  you  sit  here  all  gathered  together?  " When  they  told  him,  he  said, 
“Monks,  this  is  not  the  first  time  Kokalika  has  gone  to  perdition 
because  of  failure  to  hold  his  tongue;  the  same  thing  happened  to 
him  in  a former  state  of  existence  also.”  The  monks  immediately 
desired  to  hear  all  about  the  matter.  In  compliance  with  their  re- 
quests, to  make  the  matter  clear,  the  Teacher  related  the  following 

3 a.  Story  of  the  Past : The  talkative  tortoise 

Once  upon  a time  a tortoise  dwelt  in  a certain  lake  in  the  Himalaya 
country.  One  day  two  young  geese,  wandering  about  in  search  of 
food,  struck  up  an  acquaintance  with  him,  and  in  a short  time  all 
became  firm  friends.  One  day  the  geese  said  to  the  tortoise,  “Friend 
tortoise,  we  live  in  the  Himalaya  country  on  Mount  Cittakuta  in  a 
golden  cave,  and  it  is  a most  delightful  place  to  live  in.  Wouldn’t 
you  like  to  go  there  with  us?”  “Masters,”  replied  the  tortoise,  “how 
am  I to  get  there?”  Said  the  geese,  “If  you  can  keep  your  mouth 
shut,  we  will  carry  you.”  The  tortoise  replied,  “I  will  keep  my  mouth 
shut,  friends.  Take  me  with  you,  and  let’s  be  off.”  “Very  well,”  said 
the  geese.  [92]  So  the  geese  made  the  tortoise  grip  with  his  teeth  the 
middle  of  a stick,  and  then,  taking  the  two  ends  of  the  stick  in  their 
bills,  flew  up  into  the  air. 

Some  village  boys,  seeing  a tortoise  carried  along  in  this  fashion 
by  geese,  immediately  cried  out,  "See  those  two  geese  carrying  a 
tortoise  on  a stick!  ” Thought  the  tortoise,  “You  beggarly  vagabonds, 
what  business  is  it  of  yours  if  my  friends  are  carrying  me  with  them?” 
And  he  opened  his  mouth,  intending  to  say  what  was  in  his  mind. 
Now  the  geese  were  flying  very  swiftly,  and  by  this  time  they  had 
reached  a point  directly  over  the  royal  palace  in  Benares  city.  So 
when  the  tortoise  let  go  of  the  stick,  he  fell  to  the  ground  right  in 
the  middle  of  the  palace  court,  and  the  moment  he  struck  the  ground, 
split  into  two  pieces. 

The  tortoise  killed  himself  by  lifting  up  his  voice. 

Tightly  he  gripped  the  stick,  and  then,  by  his  own  talking,  killed  himself. 


-N.4.94ii  ] The  monk  who  failed  to  hold  his  tongue 


249 


Seeing  this,  mightiest  of  men,  utter  words  wisely  and  in  season. 

Behold  this  tortoise,  who  by  much  speaking  met  destruction. 

Having  related  this  Bahubhani  Jataka,  found  in  the  Second  Book, 
the  Teacher  said,  “Monks,  a monk  should  control  his  tongue,  should 
live  tranquilly,  should  not  allow  himself  to  become  puffed  up,  and 
should  free  his  heart  from  the  evil  passions.”  So  saying,  he  pro- 
nounced the  following  Stanza,  [93] 

363.  If  a monk  control  his  tongue,  if  he  speak  words  of  wisdom,  if  he  be  not  puffed  up. 
If  he  illuminate  temporal  and  spiritual  matters,  the  utterances  of  his  lips  will  be 
pleasant  to  hear. 


XXV.  4.  BY  RIGHTEOUSNESS  MEN  HONOR  THE 

BUDDHA  1 

He  whose  garden  of  delight  is  the  Law.  This  religious  instruction 
was  given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  Elder  Dhammarama. 

From  the  day  when  the  Teacher  announced,  “Four  months  hence 
I shall  pass  into  Nibbana,”  monks  by  the  thousand  spent  their  time 
in  attendance  upon  the  Teacher.  Those  who  had  not  yet  attained 
the  Fruit  of  Conversion  were  unable  to  restrain  their  tears;  those 
who  had  attained  Arahatship  experienced  profound  religious  emotion; 
all  went  about  in  little  groups,  saying,  “What  are  we  to  do?”  [94] 
But  a single  monk  named  He-Whose-Garden-of-Delight-is-the-Law, 
Dhammarama,  went  nowhere  near  his  brother  monks.  And  when 
they  asked  him,  “What  is  the  matter  with  you,  brother?”  he  gave 
them  no  answer.  For  Dhammarama  thought  to  himself,  “The  Teacher 
has  announced  that  four  months  hence  he  is  to  pass  into  Nibbana, 
and  I have  not  yet  freed  myself  from  the  bondage  of  desire.  There- 
fore so  long  as  the  Teacher  remains  alive,  I will  struggle  and  attain 
Arahatship.”  Accordingly  Dhammarama  went  about  by  himself, 
considering  and  pondering  and  calling  to  mind  the  Law  preached  by 
the  Teacher. 

The  monks  reported  to  the  Tathagata,  “Reverend  Sir,  Dham- 
marama is  devoid  of  affection  for  you.  Since  he  heard  us  say,  ‘Four 
months  hence  the  Teacher  will  pass  into  Nibbana;  what  shall  we  do?’ 
he  has  had  nothing  to  do  with  us.”  The  Teacher  caused  Dhammarama 

1 Cf.  Stories  xii.  10  and  xv.  7.  Text:  N iv.  93-95. 


250  Booh  25 , Story  5.  Dhammapada  365-366  [N.4.94n- 


to  be  summoned  before  him  and  asked  him,  “Is  the  report  true  that 
you  have  done  thus  and  so?”  “Yes,  Reverend  Sir,  it  is  true.”  “Why 
have  you  so  done?”  “This  is  the  thought  in  my  mind,  ‘You  have 
announced  that  four  months  hence  you  are  to  pass  into  Nibbana,  and 
I have  not  yet  freed  myself  from  the  bondage  of  desire;  therefore 
while  you  yet  remain  alive,  I will  attain  Arahatship.’  I am  consider- 
ing and  pondering  and  calling  to  mind  the  Law  which  you  have 
preached.”  “Good!  Good!”  exclaimed  the  Teacher,  applauding  him. 
Then  said  the  Teacher  to  the  monks,  “Monks,  every  other  monk 
should  show  his  affection  for  me  just  as  Dhammarama  has  done. 
For  they  that  honor  me  with  garlands,  perfumes,  and  the  like,  honor 
me  not;  but  they  that  practice  the  Higher  and  the  Lower  Law,  they 
alone  truly  honor  me.”  So  saying,  he  pronounced  the  following  Stanza, 

364.  He  whose  garden  of  delight  is  the  Law,  he  that  delights  in  the  Law,  he  that 
ponders  the  Law, 

He  that  meditates  upon  the  Law,  that  monk  will  never  fall  away  from  the  Good 
Law.  [95] 

At  the  conclusion  of  the  lesson  that  monk  was  established  in 
Arahatship;  the  assembled  company  also  profited  by  the  lesson. 


XXV.  5.  THE  TRAITOR  MONK1 

Let  him  not  disdain  what  he  has  himself  received.  This  religious 
instruction  was  given  by  the  Teacher  while  he  was  in  residence  at 
Veluvana  with  reference  to  a traitor  monk. 

This  monk,  it  appears,  had  as  an  intimate  friend  a certain  monk 
who  belonged  to  the  faction  of  Devadatta.  One  day  as  he  was  return- 
ing from  his  breakfast,  after  accompanying  his  brother  monks  on 
their  round  for  alms,  the  schismatic  monk  met  him  and  asked  him, 
“Where  have  you  been?”  “To  such  and  such  a place  on  my  rounds.” 
“Did  you  get  any  food?”  “Yes,  I got  some.”  “Here  we  receive 
rich  gifts  and  offerings;  stay  with  us  here  for  a while.”  The  monk 
did  as  his  friend  suggested,  tarried  with  Devadatta’s  monks  for  several 
days,  and  then  returned  to  his  own  community.  [96] 

The  monks  reported  his  offense  to  the  Tathagata,  saying,  “Rever- 
end Sir,  this  monk  has  been  enjoying  the  gifts  and  offerings  bestowed 
upon  Devadatta;  he  is  a partisan  of  Devadatta.”  The  Teacher 

1 Cf.  Jataka  26:  i.  185-188.  Text:  N iv.  95-97. 


-N.4.977] 


The  traitor  monk 


251 


caused  the  monk  to  be  summoned  before  him  and  asked  him,  “Is 
the  report  true  that  you  have  done  thus  and  so?”  “Yes, Reverend 
Sir,  I tarried  with  Devadatta’s  monks  for  a few  days  on  account  of  a 
young  monk  who  is  a personal  friend  of  mine,  but  I do  not  favor  Deva- 
datta’s views.”  Said  the  Exalted  One,  “Granted  that  you  do  not 
hold  erroneous  views;  yet  you  rove  about  as  though  you  held  the  views 
of  everyone  you  meet.  But  this  is  not  the  first  time  you  have  done 
such  a thing;  you  did  the  same  thing  also  in  a previous  state  of 
existence.” 

Said  the  monks,  “Reverend  Sir,  we  have  seen  with  our  own  eyes 
what  he  did  just  now;  but  whose  views  did  he  hold  in  a previous  state 
of  existence?  Pray  tell  us  all  about  it.”  So  in  response  to  their  request, 
the  Teacher  related  the  following 

5 a.  Story  of  the  Past : Elephant  Damsel-face, 
Mahilamukha  Jataka 

[After  listening  to  the  conversation  of  thieves  and  murderers,  a 
well-behaved  elephant  becomes  unruly  and  kills  his  keepers.  But 
after  listening  to  the  conversation  of  sages  and  Brahmans,  he  becomes 
well-behaved  again.  The  elephant  Damsel-face  was  the  traitor 
monk.] 

After  listening  to  the  words  of  thieves  of  old, 

Damsel-face  ranged  hither  and  thither,  killing  and  destroying. 

But  after  listening  to  the  words  of  men  of  self-control. 

This  best  of  elephants  recovered  all  of  his  good  qualities. 

When  the  Teacher  had  related  this  Mahilamukha  Jataka,  he 
said,  “Monks,  anyone  who  is  a monk  should  be  contented  with  just 
what  he  has  received,  and  should  not  covet  that  which  others  have 
received.  For  if  he  covet  that  which  others  have  received,  he  will 
attain  neither  Trance  nor  Spiritual  Insight  nor  Paths  nor  Fruits, — 
not  one  of  these.  But  if  he  be  content  with  that  alone  which  he  has 
himself  received,  [97]  all  these  things  will  be  added  unto  him.”  So 
saying,  he  expounded  the  Law,  pronouncing  the  following  Stanzas, 

365.  Let  him  not  disdain  what  he  has  himself  received,  let  him  not  envy  others. 

For  if  a monk  envy  others,  he  will  never  attain  Concentration. 

366.  Though  a monk  receive  but  little,  if  he  disdain  not  what  he  has  himself  received, 
The  gods  will  praise  him  as  of  blameless  livelihood,  unwearied. 


252 


Book  25,  Story  6.  Dhammapada  367  [N.4.981- 


XXV.  6.  THE  BRAHMAN  WHO  GAVE  THE  GIFTS  OF 

FIRST-FRUITS  1 

He  who  has  no  attachment  whatever.  This  religious  instruction 
was  given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  a Brahman  who  gave  the  five  gifts  of  first-fruits.  [98] 

When  the  grain  was  ripe,  we  are  told,  he  gave  the  first-fruits  of  the 
field;  when  it  was  threshed,  he  gave  the  first-fruits  of  the  threshing- 
floor;  when  it  was  put  into  the  tubs,  he  gave  the  first-fruits  of  the 
tubs;  when  it  was  put  into  the  boiler,  he  gave  the  first-fruits  of  the  pot; 
when  it  was  heaped  upon  the  dish,  he  gave  the  first-fruits  of  the  dish. 
Thus  did  he  give  the  five  gifts  of  first-fruits,  tasting  not  a morsel 
himself  until  he  had  given  to  whoever  was  present.  For  this  reason 
he  came  to  be  called  Giver  of  the  Five  First-fruits.  The  Teacher, 
perceiving  that  the  Brahman  and  his  wife  possessed  the  faculties 
requisite  for  the  attainment  of  the  Three  Fruits,  went  and  stood  at 
the  door  of  the  Brahman’s  house  at  meal-time.  The  Brahman  sat 
eating  in  front  of  the  door,  facing  the  interior  of  the  house,  and  there- 
fore did  not  see  the  Teacher  as  he  stood  at  the  door. 

But  the  Brahman’s  wife,  as  she  served  her  husband  with  food, 
saw  the  Teacher  and  thought  to  herself,  “This  Brahman,  after  giving 
the  Five  Gifts  of  First-fruits,  is  eating  his  meal,  and  now  comes  the 
monk  Gotama  and  stands  at  his  door.  If  the  Brahman  sees  him,  he 
will  take  his  own  food  and  give  it  to  him,  and  I shall  not  be  able  to 
cook  any  more  for  him.”  So  turning  her  back  on  the  Teacher,  she 
stood  behind  her  husband,  stooping  over  so  as  to  conceal  the  Teacher 
from  the  view  of  her  husband,  as  if  thinking  to  cover  the  full  moon 
with  her  hand.  Thus  did  she  stand,  watching  the  Teacher  with  half 
an  eye  and  saying  to  herself,  “Has  he  gone  or  not?”  The  Teacher 
remained  standing  where  he  was.  The  Brahman’s  wife  refrained 
from  saying,  “Pass  on,”  for  fear  that  her  husband  would  hear.  After 
a while,  however,  she  stepped  back  and  said  in  a very  low  tone  of 
voice,  “Pass  on.”  “I  will  not  go,”  thought  the  Teacher  and  shook  his 
head.  [99]  When  the  Buddha,  the  Teacher  of  the  World,  thinking, 
“I  will  not  go,”  shook  his  head,  the  Brahman’s  wife  was  not  able  to 
contain  herself,  and  broke  out  into  a loud  laugh. 

At  that  moment  the  Teacher  sent  forth  a radiant  image  of  himself 

1 This  story  is  given  in  Sutta-Nipata  Commentary  on  i.  12.  11 : p.  271.  Text:  N iv, 
98-101. 


253 


-N.4. iooh ] The  Brahman  who  gave  gifts  of  first-fruits 

in  the  direction  of  the  house.  The  Brahman,  seated  as  he  was  with 
his  back  to  the  Teacher,  at  the  same  moment  heard  the  sound  of  his 
wife’s  laughter,  saw  the  reflection  of  the  six-colored  rays  of  light,  and 
beheld  the  Teacher.  For  the  Buddhas,  whether  it  be  in  the  village  or 
in  the  forest,  never  depart  without  manifesting  themselves  to  those 
who  possess  the  predispositions  to  Conversion.  When  the  Brahman  saw 
the  Teacher,  he  said  to  his  wife,  “Wife,  I am  ruined!  When  the  King’s 
Son  came  and  stood  at  the  door  of  my  house,  you  should  have  informed 
me.  By  failing  to  do  so  you  have  committed  a grievous  fault.” 

And  taking  the  dish  of  food,  of  which  he  had  eaten  half,  he  went 
to  the  Teacher  and  said,  “Sir  Gotama,  after  giving  the  Five  Gifts 
of  First-fruits,  I am  eating  my  meal.  The  food  which  was  prepared  for 
me,  I divided  into  two  portions,  and  one  of  these  portions  I have  eaten; 
will  you  accept  this  food  at  my  hands?”  The  Teacher,  instead  of 
saying,  “I  have  no  use  for  the  food  which  you  have  left,”  said,  “Brah- 
man, both  the  first  portion  is  proper  for  me;  also,  when  the  giver  di- 
vides his  meal  into  two  portions,  the  second  portion;  the  last  portion 
also  is  proper  for  me:  for,  Brahman,  we  are  like  the  ghosts  that 
subsist  on  food  given  to  others.”  So  saying,  he  pronounced  the 
following  Stanza, 

Whether  it  be  from  the  top,  the  middle,  or  the  remainder. 

When  a man  who  subsists  on  food  given  by  others,  receives  a pellet  of  food 
Not  worth  praising,  and  does  not  speak  of  it  as  inferior. 

That  man  wise  men  know  to  be  a sage.  [100] 

The  Brahman,  hearing  these  words,  rejoiced  inwardly  and  said, 
“How  wonderful  it  is  that  a king’s  son,  the  Lord  of  the  World,  instead 
of  saying,  ‘I  have  no  use  for  the  remnants  of  your  food,’  should  speak 
as  he  does ! ” And  remaining  standing  at  the  door,  he  asked  the  Teacher 
the  following  question,  “Sir  Gotama,  you  call  your  own  disciples 
‘monks.’  What  is  it  that  makes  a monk?”  The  Teacher  considered 
within  himself,  “How  can  I preach  the  Law  to  do  this  man  the  most 
good?”  Then  he  reflected,  “In  the  dispensation  of  the  Buddha 
Kassapa  these  two  persons  heard  the  discourse  of  those  who  dwelt 
on  Name  and  Form;  I ought  not  to  let  this  opportunity  go  to  preach 
to  them  on  Name  and  Form.”  Accordingly  he  said,  “Brahman,  a 
monk  is  one  who  is  not  attracted  or  fettered  or  bound  by  Name  and 
Form.”  So  saying,  he  pronounced  the  following  Stanza, 

367.  He  who  has  no  attachment  whatever  for  Name  and  Form, 

He  who  sorrows  not  for  that  which  exists  not,  such  a man  is  truly  called  a monk. 


254 


Book  25,  Story  7.  Dhammapada  368-376  [N.4.1014- 


XXV.  7.  THE  CONVERSION  OF  A PACK  OF  THIEVES  1 

That  monk  who  abides  in  loving-kindness.  This  religious  instruction 
was  given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  a numerous  company  of  monks.  [101] 

For  once  upon  a time,  while  Venerable  Kaceana  the  Great  was  in 
residence  in  the  Avanti  country  on  a mountain  near  the  city  of  Kura- 
raghara,  a lay  disciple  named  Sona  Kutikanna,  convinced  of  the  truth 
of  the  Law  by  the  preaching  of  the  Elder,  expressed  a desire  to  retire 
from  the  world  and  become  a monk  under  the  Elder.  Said  the  Elder, 
“Sona,  it  is  a difficult  matter  to  eat  alone  and  lodge  alone  and  live  a 
life  of  chastity,”  and  twice  turned  him  away. 

But  Sona  was  determined  to  become  a monk,  and  on  asking  the 
Elder  the  third  time,  succeeded  in  obtaining  admission  to  the  Order. 
On  account  of  the  scarcity  of  monks  in  the  South,  he  spent  three  years 
in  that  country,  and  then  made  his  full  profession  as  a member  of  the 
Order.  Desiring  to  see  the  Teacher  face  to  face,  he  asked  leave  of  his 
preceptor,  and  taking  a message  from  him,  set  out  for  Jetavana.  On 
reaching  Jetavana,  he  saluted  the  Teacher,  who  greeted  him  in  a 
friendly  manner  and  permitted  him  to  lodge  in  the  Perfumed  Cham- 
ber alone  with  himself. 

Sona  spent  the  greater  part  of  the  night  in  the  open  air,  and  then, 
entering  the  Perfumed  Chamber,  spent  the  rest  of  the  night  on  the 
couch  assigned  to  him  for  his  own  use.  When  the  dawn  came,  he 
intoned  by  command  of  the  Teacher  all  of  the  Sixteen  Octads.  [102] 
When  he  had  completed  his  recitation  of  the  text,  the  Teacher  thanked 
him  and  applauded  him,  saying,  “Well  done,  well  done,  monk!” 
Hearing  the  applause  bestowed  upon  him  by  the  Teacher,  the  deities, 
beginning  with  deities  of  earth,  Nagas  and  the  Supannas,  and  extend- 
ing to  the  World  of  Brahma,  gave  one  shout  of  applause. 

At  that  moment  also  the  deity  resident  in  the  house  of  the  eminent 
female  lay  disciple  who  was  the  mother  of  the  Elder  Sona  in  Kurara- 
ghara  city,  at  a distance  of  a hundred  and  twenty  leagues  from  the 
Jetavana,  gave  a loud  shout  of  applause.  The  female  lay  disciple 
said  to  the  deity,  “Who  is  this  that  gives  applause?  ” The  deity  replied, 
“It  is  I,  sister.”  “Who  are  you?”  “I  am  the  deity  resident  in  your 

1 Cf.  Vinaya,  Maha  Vagga,  v.  13.  1-10:  i.  194-197;  ZJdana,  v.  6:  57-59;  and 
Thera-Gatha  Commentary , ccviii.  See  also  Commentary  on  Udana,  v.  6,  and  on  the 
Etadagga  Vagga  of  the  Anguttara:  Story  of  Katiyani.  At  Jata/ca,  vi.  15,  the  Commen- 
tator refers  to  this  story.  Text:  N iv.  101-112. 


-N.  4.103i8] 


The  conversion  of  a yack  of  thieves 


255 


house.”  “You  have  never  before  bestowed  applause  upon  me;  why 
do  you  do  so  to-day?”  “I  am  not  bestowing  applause  upon  you.” 
“Then  upon  whom  are  you  bestowing  applause?”  “Upon  your  son 
Elder  Kutikanna  Sona.”  “What  has  my  son  done?” 

“To-day,  your  son,  residing  alone  with  the  Teacher  in  the  Perfumed 
Chamber,  recited  the  Law  to  the  Teacher.  The  Teacher,  pleased 
with  your  son’s  recitation  of  the  Law,  bestowed  applause  upon  him; 
therefore  I also  bestowed  applause  upon  him.  For  when  the  deities 
heard  the  applause  bestowed  upon  your  son  by  the  Supreme  Buddha, 
all  of  them,  from  deities  of  earth  to  the  World  of  Brahma,  gave  one 
shout  of  applause.”  “Master,  do  you  really  mean  that  my  son  recited 
the  Law  to  the  Teacher?  Did  not  the  Teacher  recite  the  Law  to  my 
son?”  “It  was  your  son  who  recited  the  Law  to  the  Teacher.” 

As  the  deity  thus  spoke,  the  five  kinds  of  joy  sprang  up  within 
the  disciple,  suffusing  her  whole  body.  Then  the  following  thought 
occurred  to  her,  “If  my  son  has  been  able,  residing  alone  with  the 
Teacher  in  the  Perfumed  Chamber,  to  recite  the  Law  to  him,  [103] 
he  will  be  able  to  recite  the  Law  to  me  also.  When  my  son  returns,  I 
will  arrange  for  a hearing  of  the  Law  and  will  listen  to  his  preaching  of 
the  Law.” 

When  the  Teacher  bestowed  applause  upon  Elder  Sona,  the  Elder 
thought  to  himself,  “Now  is  the  time  for  me  to  announce  the  message 
which  my  preceptor  gave  me.”  Accordingly  Elder  Sona  asked  the 
Teacher  for  five  boons,  asking  first  for  full  admission  to  the  Order 
of  the  community  of  five  monks  in  the  borderlands,  of  whom  one 
was  a monk  versed  in  the  Vinaya.  For  a few  days  longer  he  resided 
with  the  Teacher,  and  then,  thinking  to  himself,  “I  will  now  go  see 
my  preceptor,”  took  leave  of  the  Teacher,  departed  from  the  Jetavana, 
and  in  due  course  arrived  at  the  abode  of  his  preceptor. 

On  the  following  day  Elder  Kaccana  took  Elder  Sona  with  him 
and  set  out  on  his  round  for  alms,  going  to  the  door  of  the  house  of 
the  female  lay  disciple  who  was  the  mother  of  Sona.  When  the  mother 
of  Sona  saw  her  son,  her  heart  was  filled  with  joy.  She  showed  him 
every  attention  and  asked  him,  “Dear  son,  is  the  report  true  that  you 
resided  alone  with  the  Teacher  in  the  Perfumed  Chamber,  and  that 
you  recited  the  Law  to  the  Teacher?”  “Lay  disciple,  who  told  you 
that?”  “Dear  son,  the  deity  who  resides  in  this  house  gave  a loud 
shout  of  applause,  and  when  I asked,  ‘Who  is  this  that  gives  applause?’ 
the  deity  replied,  ‘It  is  I,’  and  told  me  thus  and  so. 

“After  I had  listened  to  what  he  had  to  say,  the  following  thought 


I 


256  Booh  25,  Story  7.  Dhammapada  368-376  [N.4.i03is- 

occurred  to  me,  ‘If  my  son  has  recited  the  Law  to  the  Teacher,  he  will 
be  able  to  recite  the  Law  to  me  also.’  Dear  son,  since  you  have  recited 
the  Law  to  the  Teacher,  you  will  be  able  to  recite  it  to  me  also.  There- 
fore on  such  and  such  a day  I will  arrange  for  a hearing  of  the  Law, 
and  will  listen  to  your  preaching  of  the  Law.”  He  consented.  The 
female  lay  disciple  gave  alms  to  the  company  of  monks  and  rendered 
honor  to  them.  Then  she  said  to  herself,  “I  will  hear  my  son  preach 
the  Law.”  And  leaving  but  a single  female  slave  behind  to  guard 
the  house,  [104]  she  took  all  of  her  attendants  with  her  and  went  to 
hear  the  Law.  Within  the  city,  in  a pavilion  erected  for  the  hearing 
of  the  Law,  her  son  ascended  the  gloriously  adorned  Seat  of  the  Law 
and  began  to  preach  the  Law. 

Now  at  this  time  nine  hundred  thieves  were  prowling  about, 
trying  to  find  some  way  of  getting  into  the  house  of  this  female  lay 
disciple.  Now  as  a precaution  against  thieves,  her  house  was  sur- 
rounded with  seven  walls,  provided  with  seven  battlemented  gates, 
and  at  frequent  intervals  about  the  circuit  of  the  walls  were  savage 
dogs  in  leash.  Moreover  within,  where  the  water  dripped  from  the 
house-roof,  a trench  had  been  dug  and  filled  with  lead.  In  the  day- 
time this  mass  of  lead  melted  in  the  rays  of  the  sun  and  became 
viscous,  and  in  the  night-time  the  surface  became  stiff  and  hard. 
Close  to  the  trench,  great  iron  pickets  had  been  sunk  in  the  ground  in 
unbroken  succession.  Such  were  the  precautionary  measures  against 
thieves  taken  by  this  female  lay  disciple. 

By  reason  of  the  defenses  without  the  house  and  the  presence  of 
the  lay  disciple  within,  those  thieves  had  been  unable  to  find  any 
way  of  getting  in.  But  on  that  particular  day,  observing  that  she 
had  left  the  house,  they  dug  a tunnel  under  the  leaden  trench  and 
the  iron  pickets,  and  thus  succeeded  in  getting  into  the  house.  Having 
effected  an  entrance  into  the  house,  they  sent  the  ringleader  to  watch 
the  mistress  of  the  house,  saying  to  him,  ‘‘If  she  hears  that  we  have 
entered  the  house,  and  turns  and  sets  out  in  the  direction  of  the 
house,  strike  her  with  your  sword  and  kill  her.” 

The  ringleader  went  and  stood  beside  her.  The  thieves,  once 
within  the  house,  lighted  a light  and  opened  the  door  of  the  room 
where  the  copper  coins  were  kept.  The  female  slave  saw  the  thieves, 
went  to  the  female  lay  disciple  her  mistress,  and  told  her,  “My  lady, 
many  thieves  have  entered  your  house  and  have  opened  the  door  of 
the  room  where  the  copper  coins  are  kept.”  The  female  lay  disciple 
replied,  “Let  the  thieves  take  all  the  copper  coins  they  see.  I am 


-N.  4. 106s] 


The  conversion  of  a pack  of  thieves 


257 


listening  to  my  son  as  he  preaches  the  Law.  Do  not  spoil  the  Law 
for  me.  Go  home.”  So  saying,  she  sent  her  back. 

When  the  thieves  had  emptied  the  room  where  the  copper  coins 
were  kept,  [105]  they  opened  the  door  of  the  room  where  the  silver 
coins  were  kept.  The  female  slave  went  once  more  to  her  mistress 
and  told  her  what  had  happened.  The  female  lay  disciple  replied, 
“Let  the  thieves  take  whatever  they  will;  do  not  spoil  the  Law  for 
me,”  and  sent  her  back  again.  When  the  thieves  had  emptied  the 
room  where  the  silver  coins  were  kept,  they  opened  the  door  of  the 
room  where  the  gold  coins  were  kept.  The  female  slave  went  once 
more  to  her  mistress  and  told  her  what  had  happened.  Then  the 
female  lay  disciple  addressed  her  and  said,  “Woman!  you  have  come 
to  me  twice,  and  I have  said  to  you,  ‘Let  the  thieves  take  whatever 
they  wish  to;  I am  listening  to  my  son  as  he  preaches  the  Law;  do 
not  bother  me.’  But  in  spite  of  all  I have  said,  you  have  paid  no 
attention  to  my  words;  on  the  contrary,  you  come  back  here  again 
and  again  just  the  same.  If  you  come  back  here  once  more,  I shall  deal 
with  you  according  to  your  deserts.  Go  back  home  again.”  So  say- 
ing, she  sent  her  back. 

When  the  leader  of  the  thieves  heard  these  words  of  the  female 
lay  disciple,  he  said  to  himself,  “If  we  steal  the  property  of  such  a 
woman  as  this,  Indra’s  thunderbolt  will  fall  and  break  our  heads.”  So 
he  went  to  the  thieves  and  said,  “Hurry  and  put  back  the  wealth  of 
the  female  lay  disciple  where  it  was  before.”  So  the  thieves  filled  again 
the  room  where  the  copper  coins  were  kept  with  the  copper  coins, 
and  the  gold  and  silver  rooms  with  the  gold  and  silver  coins.  It  is 
invariably  true,  we  are  told,  that  righteousness  keeps  whoever  walks 
in  righteousness.  Therefore  said  the  Exalted  One, 

Righteousness  truly  protects  him  who  walks  in  righteousness; 

Righteous  living  brings  happiness. 

Herein  is  the  advantage  of  living  righteously: 

He  who  walks  in  righteousness  will  never  go  to  a state  of  suffering. 

The  thieves  went  to  the  pavilion  and  listened  to  the  Law.  As 
the  night  grew  bright,  the  Elder  finished  his  recitation  of  the  Law 
and  descended  from  the  Seat  of  the  Law.  At  that  moment  the  leader 
of  the  thieves  prostrated  himself  at  the  feet  of  the  female  lay  disciple 
and  said  to  her,  “Pardon  me,  my  lady.”  “Friend,  what  do  you 
mean?”  [106]  “I  took  a dislike  to  you  and  stood  beside  you,  intend- 
ing to  kill  you.”  “Very  well,  friend,  I pardon  you.”  The  rest  of 
the  thieves  did  the  same.  “Friends,  I pardon  you,”  said  the  female 


258  Book  25,  Story  7.  Dhammapada  368-376  [N.4.1063- 

lay  disciple.  Then  said  the  thieves  to  the  female  lay  disciple,  “My 
lady,  if  you  pardon  us,  obtain  for  us  the  privilege  of  entering  the 
Order  under  your  son.” 

The  female  lay  disciple  saluted  her  son  and  said,  “Dear  son,  these 
thieves  are  so  pleased  with  my  good  qualities  and  with  your  recitation 
of  the  Law,  that  they  desire  to  be  admitted  to  the  Order;  admit 
them  to  the  Order.”  “Very  well,”  replied  the  Elder.  So  he  caused 
the  skirts  of  the  undergarments  they  wore  to  be  cut  off,  had  their 
garments  dyed  with  red  clay,  admitted  them  to  the  Order,  and  estab- 
lished them  in  the  Precepts.  When  they  had  made  their  full  profession 
as  members  of  the  Order,  he  gave  to  each  one  of  them  a separate 
Subject  of  Meditation.  Then  those  nine  hundred  monks  took  the  nine 
hundred  Subjects  of  Meditation  which  they  had  severally  received, 
climbed  a certain  mountain,  and  sitting  each  under  the  shadow  of  a 
separate  tree,  applied  themselves  to  meditation. 

The  Teacher,  even  as  he  sat  in  the  Great  Monastery  at  Jetavana, 
a hundred  and  twenty  leagues  away,  scrutinized  those  monks,  chose 
a form  of  instruction  suited  to  their  dispositions,  sent  forth  a radiant 
image  of  himself,  and  as  though  sitting  face  to  face  with  them  and 
talking  to  them,  pronounced  the  following  Stanzas, 

368.  That  monk  who  abides  in  loving-kindness,  and  who  has  faith  in  the  Religion  of 

the  Buddha, 

Will  reach  the  Place  of  Peace,  Cessation  of  Existence,  Happiness. 

369.  Monk,  bale  out  this  boat,  for  if  it  be  baled  out,  light  will  it  go  for  you. 

Destroy  both  lust  and  hatred;  then  to  Nibbana  will  you  go. 

370.  Cut  off  Five,  renounce  Five,  develop  Five  more. 

The  monk  who  has  escaped  from  the  Five  Fetters  is  called  “one  who  has  crossed 
the  flood.”  [107] 

371.  Meditate,  O monk,  and  be  not  heedless;  permit  not  the  pleasures  of  sense  to 

sway  your  heart, 

Lest  as  a punishment  for  your  heedlessness,  you  swallow  the  iron  ball,  lest  you 
cry  as  you  burn,  “This  is  pain.” 

372.  Meditation  is  impossible  for  him  who  lacks  wisdom;  wisdom  is  impossible  for 

him  who  meditates  not; 

He  that  both  meditates  and  possesses  wisdom  is  near  Nibbana. 

373.  The  monk  who  with  tranquil  heart  enters  an  empty  house. 

Experiences  an  unearthly  delight  through  his  right  discernment  of  the  Law. 

374.  So  soon  as  one  grasps  the  thought  of  the  rise  and  set  of  the  Aggregates  of 

Being, 

One  obtains  the  happiness  and  joy  of  those  who  comprehend  the  Deathless. 


259 


-N.4.ii3io]  The  conversion  of  a yack  of  thieves 

375.  This  is  the  proper  way  for  a wise  monk  to  begin  in  this  world: 

Guarding  of  the  senses,  contentment,  restraint  under  the  Precepts; 

Cultivate  virtuous  friends,  whose  lives  are  pure,  who  faint  not  by  the  way. 

376.  One  should  be  cordial  in  manner,  one  should  be  upright  in  conduct; 

So  will  one  experience  profound  joy  and  make  an  end  of  suffering. 

XXV.  8.  “THE  GRASS  WITHERETH,  THE  FLOWER 

FADETH”1 

Even  as  the  jasmine.  This  religious  instruction  was  given  by  the 
Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to  five 
hundred  monks.  [112] 

The  story  goes  that  these  monks  obtained  a Subject  of  Meditation 
from  the  Teacher,  retired  to  the  forest,  and  applied  themselves  to 
meditation.  While  thus  engaged,  they  saw  jasmine  flowers  which 
had  blossomed  that  very  morning,  dropping  in  the  evening  from  the 
stem.  Thereupon  they  thought  to  themselves,  “We  will  obtain 
release  from  lust,  hatred,  and  delusion,  before  you  obtain  release 
from  your  stems,”  and  applied  themselves  to  meditation  with  renewed 
vigor.  The  Teacher  beheld  those  monks  and  said,  “Monks,  even  as 
a flower  is  released  from  its  stem,  even  so  should  a monk  strive  to 
obtain  release  from  the  pain  of  birth  and  rebirth.”  And  even  as  he 
sat  within  the  Perfumed  Chamber,  he  sent  forth  a light  and  pronounced 
the  following  Stanza, 

377.  Even  as  the  jasmine  sheds  its  withered  flowers. 

Even  so,  monks,  should  one  shed  lust  and  hatred.  [113] 

At  the  conclusion  of  the  lesson,  all  those  monks  were  established 
in  Arahatship. 

XXV.  9.  THE  MONK  WHOSE  MOTHER  WAS  A LIONESS2 

The  monk  who  is  tranquil  in  action.  This  religious  instruction 
was  given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  Elder  Santakaya. 

It  is  said  of  this  monk  that  he  was  never  guilty  of  any  improper 
movement  of  hand  or  foot.  He  never  yawned  or  stretched  out  his 


1 Cf.  Story  xx.  9.  Text:  N iv.  112-113. 


2 Text:  N iv.  113-114. 


260  Book  25,  Story  10.  Dhammajpada  379-380  [N. 4. 11310- 


arms  and  legs,  but  always  carried  himself  with  composure  and  dig- 
nity. The  story  goes  that  this  Elder  issued  from  the  womb  of  a 
lioness.  It  is  said  of  lionesses  that  if  on  any  day  they  find  prey,  they 
enter  one  or  another  of  the  caves  of  silver,  gold,  jewels,  and  coral, 
and  lie  for  the  space  of  seven  days  on  beds  composed  of  the  powder  of 
red  arsenic  and  yellow  orpiment.  On  the  seventh  day  they  arise  and 
survey  the  beds  where  they  have  lain,  and  if  they  notice  that  by  reason 
of  the  movement  of  their  tails  or  ears  or  forefeet  or  hindfeet,  the 
powder  of  red  arsenic  and  yellow  orpiment  has  been  scattered  about, 
they  say  to  themselves,  “This  does  not  become  your  birth  or  lineage,” 
and  lie  down  again  and  fast  for  seven  days  more.  Then,  provided  the 
powder  has  not  been  scattered  about,  they  say  to  themselves,  [114] 
“This  becomes  your  birth  and  lineage,”  come  forth  from  their 
lairs,  yawn  and  stretch  themselves,  take  a view  of  the  cardinal 
points,  roar  the  lion’s  roar  three  times,  and  go  forth  in  search  of 
prey.  From  the  womb  of  such  a lioness  as  this  did  this  monk  issue 
forth. 

The  composure  and  dignity  of  this  monk  attracted  the  attention 
of  the  other  monks,  and  they  said  to  the  Teacher,  “Reverend  Sir,  we 
have  never  seen  such  a monk  as  Elder  Santakaya : for  when  he  assumes 
a sitting  posture,  he  never  moves  his  hands;  he  never  moves  his  feet; 
he  never  yawns,  or  stretches  out  his  arms  and  legs.”  When  the 
Teacher  heard  this,  he  said,  “Monks,  he  that  is  a monk  should  be, 
like  Elder  Santakaya,  composed  in  action,  speech,  and  thought.” 
So  saying,  he  pronounced  the  following  Stanza, 

378.  The  monk  who  is  tranquil  in  action,  tranquil  in  speech,  tranquil  in  thought, 
collected, 

Who  has  rejected  the  allurements  of  the  world,  he  is  truly  called  “composed.” 


XXV.  10.  THE  MONK  AND  THE  RAGGED  GARMENT 1 

Admonish  thyself  by  thyself.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference 
to  Elder  Nangalakula.  [115] 

The  story  goes  that  there  was  a certain  poor  man  who  made  his 
living  by  working  for  other  people.  One  day  a monk  saw  him  going 
along,  clad  only  in  a ragged  loin-cloth,  with  his  plow  on  his  shoulder. 

1 Cf.  Story  x.  10.  Text:  N iv.  115-117. 


-N.4.116ie] 


The  monk  and  the  ragged  garment 


261 


Said  the  monk  to  the  plowman,  “If  this  is  the  way  you  make  your 
living,  why  shouldn’t  you  become  a monk?”  “Reverend  Sir,  wdio 
wTould  make  a monk  of  a man  that  gets  his  living  as  I do?”  “If  you 
wall  consent  to  become  a monk,  I wall  make  a monk  of  you.”  “Very 
well,  Reverend  Sir;  if  you  will  make  a monk  of  me,  I will  become  a 
monk.”  So  that  Elder  took  him  to  Jetavana,  bathed  him  writh  his 
own  hands,  and  causing  him  to  stand  wTithin  the  inclosure,  made  a 
monk  of  him.  Having  so  done,  the  Elder  caused  him  to  take  his 
loin-cloth  and  his  plow  and  hang  them  up  on  the  branch  of  a tree 
that  grew7  by  the  boundary  of  the  inclosure.  On  making  his  full 
profession  as  a member  of  the  Order,  he  received  the  name  Nangalakula 
Thera,  Elder  Plowunan. 

After  living  for  some  time  on  the  rich  gifts  and  offerings  wdiich 
are  bestow*ed  upon  the  Buddhas,  Elder  Plowman  became  discontented. 
Unable  to  banish  discontent,  he  said  to  himself,  “I  will  no  longer  go 
about  clad  in  yellow  robes  given  by  the  faithful.”  So  he  went  to  the 
foot  of  the  tree  and  all  by  himself  admonished  himself  as  follows,  “You 
shameless,  immodest  fellow!  So  you  have  actually  decided  that  you 
wish  to  put  on  these  rags,  return  to  the  world,  and  work  for  hire!” 
After  he  had  admonished  himself  in  this  fashion  for  a while,  his  resolu- 
tion weakened,  and  he  returned  to  the  monastery  again.  [116]  After 
a few  days,  howTever,  he  became  discontented  once  more.  So  he 
admonished  himself  in  the  same  manner  as  before,  and  changed  his 
mind  again.  And  in  this  manner,  whenever  he  became  discontented, 
he  would  go  to  the  foot  of  the  tree  and  admonish  himself. 

The  monks  observed  that  he  went  repeatedly  to  the  foot  of  the 
tree.  So  they  asked  him,  “Brother  Nangalakula,  why  do  you  go 
there?”  “Reverend  Sirs,  I go  there  to  visit  my  teacher.”  After  a 
few  days  he  attained  Arahatship.  Then  the  monks  made  sport  of 
him  and  said,  “Brother  Nangalakula,  it  appears  that  you  no  longer 
make  use  of  the  path  by  which  you  used  to  travel  back  and  forth. 
Doubtless  you  go  no  more  to  visit  your  teacher.”  “Precisely  so, 
Reverend  Sirs;  when  I was  of  the  world,  I used  to  go  back  and  forth; 
but  now  that  I have  severed  connection  with  the  wTorld,  I no  longer 
do  so.”  When  the  monks  heard  this,  they  reported  the  matter  to 
the  Teacher,  saying,  “This  monk  tells  wdiat  is  not  true,  utters  false- 
hood.” Said  the  Teacher,  “Monks,  what  he  says  is  quite  true.  My 
son  has  admonished  himself  by  himself,  and  has  thus  reached  the 
consummation  of  the  religious  life.”  So  saying,  he  preached  the  Law 
by  pronouncing  the  following  Stanzas, 


262 


Book  25,  Story  11.  Dhammapada  381  [N.4.ii6n- 

379.  Admonish  thyself  by  thyself;  examine  thyself  by  thyself; 

Guard  thyself;  be  mindful:  do  this,  O monk!  and  thou  shalt  live  in  happiness. 

380.  For  self  is  the  lord  of  self,  self  is  the  refuge  of  self: 

Therefore  curb  thyself,  as  a merchant  curbs  a goodly  steed. 


XXV.  11.  “WHOSOEVER  BEHOLDS  THE  LAW,  HE 
BEHOLDS  ME”1 

Full  of  joy.  This  religious  instruction  was  given  by  the  Teacher 
while  he  was  in  residence  at  Veluvana  with  reference  to  Elder  Vak- 
kali.  [118] 

This  Venerable  Elder,  we  are  told,  was  reborn  at  Savatthi  in  the 
household  of  a Brahman.  One  day  after  he  had  reached  manhood 
he  saw  the  Tathagata  enter  the  city  for  alms.  Having  surveyed  the 
Teacher’s  beauty  of  person,  not  satisfied  with  the  sight  of  the  beauty 
of  his  person,  he  said  to  himself,  “I  will  obtain  the  privilege  of 
looking  thus  at  all  times  upon  the  Tathagata.”  He  therefore 
retired  from  the  world  and  became  a monk  under  the  Teacher.  He 
always  stood  where  he  could  see  the  Possessor  of  the  Ten  Forces,  and 
abandoning  the  recitation  of  the  Sacred  Word  and  the  Practice  of 
Meditation,  he  spent  his  whole  time  gazing  upon  the  Teacher.  The 
Teacher  waited  for  his  knowledge  to  ripen  and  said  not  a word.  One 
day  the  Teacher  perceived  within  himself,  “Now  his  knowledge  has 
ripened;”  so  he  said  to  him,  “Vakkali,  what  shall  it  profit  you  to 
look  upon  this  mass  of  corruption  which  is  called  my  body?  Whoso- 
ever, Vakkali,  beholds  the  Law,  he  beholds  me.”  Thus  did  the 
Teacher  admonish  Elder  Vakkali. 

But  in  spite  of  the  Teacher’s  admonition,  Vakkali  could  not  let 
the  Teacher  get  out  of  his  sight  or  leave  the  Teacher’s  presence. 
Finally  the  Teacher  thought  to  himself,  “Unless  this  monk  receives 
a shock,  he  will  never  come  to  understand.”  Now  the  season  of  the 
rains  was  at  hand,  and  the  Teacher  desired  to  enter  upon  residence. 
So  on  the  day  appointed  to  enter  upon  residence,  the  Teacher  went 
to  Rajagaha,  turning  Vakkali  away  with  the  words,  “Go  back,  Vak- 
kali.” So  for  the  space  of  three  months  Vakkali  was  unable  to  be 

1 This  story  is  derived  from  Sarhyutta,  xxii.  87:  iii.  119-124.  For  other  versions 
in  the  Commentaries,  see  Ahguttara  Commentary  on  Etadagga  Vagga,  Story  of  Vakkali; 
and  Thera-Gatha  Commentary,  ccv.  The  author  of  the  Thera-Gatha  Commentary  names 
the  Ahguttara  Commentary  and  the  Dhammapada  Commentary  as  his  authorities. 
Cf.  also  Itivuttaka,  v.  3:  pp.  90-92.  Text:  N iv.  117-119. 


-N. 4. 11921  ] “ Whosoever  beholds  the  Law,  he  beholds  me ” 263 

with  the  Teacher  and  kept  saying  to  himself,  “The  Teacher  speaks 
to  me  no  more.”  Finally  he  said  to  himself,  “What  is  the  use  of  my 
living  any  longer?  I will  throw  myself  headlong  from  the  top  of  a 
mountain.”  And  with  this  thought  in  mind,  he  climbed  to  the  top 
of  Mount  Vulture  Peak. 

The  Teacher,  perceiving  that  he  was  depressed  and  weary  of  the 
world,  thought  to  himself,  “If  this  monk  receives  no  comfort  nor  con- 
solation from  me,  he  will  destroy  his  predispositions  to  the  attainment 
of  the  Paths  and  the  Fruits.”  Accordingly  he  sent  forth  a radiant 
image  of  himself  and  displayed  himself  before  the  gaze  of  the  monk. 
The  moment  the  monk  saw  the  Teacher,  the  weight  of  sorrow  which 
oppressed  him  vanished.  Then  the  Teacher,  as  though  filling  the 
dry  bed  of  a lake  with  a torrent  of  water,  caused  intense  joy  and  satis- 
faction to  spring  up  within  the  monk,  and  pronounced  the  following 
Stanza,  [119] 

381.  Full  of  joy  and  satisfaction,  the  monk  who  has  perfect  faith  in  the  Religion  of 
the  Buddha 

Will  reach  the  Place  of  Peace,  Cessation  of  Existence,  Happiness. 

Having  pronounced  this  Stanza,  the  Teacher  stretched  forth  his 
hand  to  Elder  Vakkali  and  said, 

Come,  Vakkali!  fear  not,  as  you  look  upon  the  Tathagata. 

I will  lift  you  up,  even  as  one  extricates  an  elephant  that  has  sunk  in  the  mire. 

Come,  Vakkali!  fear  not,  as  you  look  upon  the  Tathagata. 

I will  release  you,  even  as  one  releases  the  sun  from  the  maw  of  Rahu. 

Come,  Vakkali!  fear  not,  as  you  look  upon  the  Tathagata. 

I will  release  you,  even  as  one  releases  the  moon  from  the  maw  of  Rahu. 

Elder  Vakkali  thought,  “I  have  seen  the  Possessor  of  the  Ten 
Forces,  and  he  speaks  to  me,  saying,  ‘Come!’”  Straightway  he  ex- 
perienced profound  joy.  “How  pray  shall  I go?”  thought  he.  And 
standing  there  on  the  mountain-top,  though  he  saw  no  path,  he  sprang 
into  the  air  face  to  face  with  the  Possessor  of  the  Ten  Forces,  on  hear- 
ing the  first  words  of  the  Stanza.  And  as  he  soared  through  the  air, 
pondering  the  Stanzas  pronounced  by  the  Teacher,  he  completely 
suppressed  the  emotion  of  joy  and  attained  Arahatship  together  with 
the  Supernatural  Powers.  And  praising  the  Tathagata,  he  descended 
to  the  ground  and  stood  in  the  presence  of  the  Teacher.  On  a subse- 
quent occasion  the  Teacher  assigned  him  the  foremost  place  among 
those  who  possess  the  propensity  for  faith. 


264 


Book  25,  Story  12.  Dhammapada  382  [N.4.1201- 


XXV.  12.  THE  NOVICE  AND  THE  DRAGON  1 

That  monk  who  while  still  young.  This  religious  instruction  was 
given  by  the  Teacher  while  he  was  in  residence  at  Pubbarama  with 
reference  to  the  novice  Sumana.  The  story  from  beginning  to  end 
is  as  follows:  [120] 

12  a.  Story  of  the  Past:  The  poor  man  Annabhara  and  the 
rich  man  Sumana 

In  the  dispensation  of  the  Buddha  Padumuttara  a certain  youth 
saw  the  Teacher  in  the  midst  of  the  Fourfold  Assembly  assign  to  a 
certain  monk  the  place  of  Foremost  of  those  who  possess  Supernatural 
Vision.  Desiring  the  same  Attainment  for  himself,  he  invited  the 
Teacher  to  be  his  guest,  gave  alms  for  seven  days  to  the  Congregation 
of  Monks  presided  over  by  the  Buddha,  and  made  the  following 
Earnest  Wish:  “Reverend  Sir,  may  I also  in  time  to  come,  under  the 
dispensation  of  some  Buddha,  become  Foremost  of  those  who  possess 
Supernatural  Vision.”  The  Teacher  surveyed  a hundred  thousand 
cycles  of  time,  and  seeing  that  his  Earnest  Wish  would  be  fulfilled, 
made  the  following  prophecy:  “A  hundred  thousand  cycles  of  time 
from  now,  under  the  dispensation  of  the  Buddha  Gotama,  this  youth 
will  be  Foremost  of  those  who  possess  Supernatural  Vision,  and  his 
name  will  be  Anuruddha.” 

After  the  youth  had  heard  this  prophecy,  it  seemed  to  him  every 
day  as  if  he  were  about  to  reach  this  Attainment  on  the  next.  When 
the  Teacher  passed  into  Nibbana,  he  asked  the  monks  to  tell  him 
the  procedure  preliminary  to  the  attainment  of  Supernatural  Vision. 
Causing  many  thousand  torches  to  be  set  up  in  a circle  about  the 
golden  shrine  of  the  Teacher,  seven  leagues  in  extent,  he  honored  him 
with  the  Offering  of  Light.  Passing  from  that  state  of  existence,  he 
was  reborn  in  the  World  of  the  Gods,  and  after  passing  from  one  state 
of  existence  to  another  during  a hundred  thousand  cycles  of  time,  he 
was  reborn  in  this  age  of  the  world  at  Benares  in  the  household 
of  a poor  man.  He  made  his  living  as  a grass-carrier  for  Treasurer 
Sumana,  and  his  name  was  Food-bearer,  Annabhara.  Treasurer 
Sumana  constantly  gave  large  gifts  in  this  city. 

1 Parallels:  Rogers,  Buddhaghosha' s Parables,  xiii:  107-119;  Hardy,  Manual  of 
Buddhism,  pp.  234-242;  Thera-Gatha  Commentary,  ccxix.  With  xxv.  12  b cf.  i.  12  a. 
Text:  N iv.  120-137. 


-N.4.122io] 


The  novice  and  the  dragon 


265 


Now  one  day  a Private  Buddha  named  Uparittha  arose  from  a 
Trance  of  Cessation  in  Gandhamadana,  [121]  and  considered  within 
himself,  “To  whom  shall  I show  favor  to-day?”  Straightway  the 
thought  came  to  him,  “To-day  I ought  to  show  my  favor  to  Anna- 
bhara.” And  perceiving  within  himself,  “At  this  moment  Annabhara 
is  on  the  point  of  returning  home  from  the  forest  with  his  grass,”  he 
took  bowl  and  robe,  and  proceeding  by  supernatural  power,  appeared 
before  Annabhara.  Annabhara,  seeing  that  the  bowl  in  his  hand 
was  empty,  asked  him,  “Reverend  Sir,  have  you  received  no  food?” 
The  Private  Buddha  replied,  “It  is  my  expectation  to  receive  food, 
man  of  great  merit.”  “Well  then,  Reverend  Sir,  wait  a moment,”  said 
Annabhara. 

Throwing  down  his  pingo,  he  went  home  quickly  and  asked  his 
wife,  “My  dear  wife,  is  there  a portion  of  food  set  aside  for  me,  or 
is  there  not?”  “There  is,  master,”  replied  his  wife.  So  Annabhara 
returned  quickly  to  the  Private  Buddha  and  took  his  bowl.  Thought 
he  to  himself,  “Hitherto,  when  I have  desired  to  give  alms,  I have 
had  no  alms  to  give;  and  when  I have  had  alms  to  give,  I have  not 
succeeded  in  finding  anyone  to  give  them  to.  To-day,  however,  I 
have  not  only  seen  a recipient  for  my  alms,  but  I have  alms  to  give. 
Fortunate  indeed  am  I!”  So  he  went  home,  poured  the  boiled 
rice  into  the  bowl,  took  it  back,  placed  it  in  the  hands  of  the 
Private  Buddha,  and  made  the  following  Earnest  Wish:  “Reverend 
Sir,  may  I obtain  release  from  such  a wretched  life  as  I now  lead; 
may  I never  so  much  as  hear  the  word  isnt.  The  Private  Buddha 
returned  thanks,  saying,  “So  be  it,  man  of  great  merit,”  and  went  his 
way. 

The  deity  residing  in  Treasurer  Sumana’s  parasol  exclaimed, 
“Oh,  the  gift,  supreme  gift,  well  bestowed  on  Uparittha!”  [122]  and 
thrice  applauded  him.  Said  the  treasurer  to  him,  “Have  you  not 
seen  me  giving  gifts  all  along?”  The  deity  replied,  “I  am  not  giving 
applause  with  reference  to  this  gift  of  yours;  it  was  because  of  the 
pleasure  and  satisfaction  it  afforded  me  to  see  Annabhara  give  alms 
to  Uparittha  that  I bestowed  this  applause.”  “Wonderful  indeed!” 
exclaimed  the  treasurer.  “All  this  time  I have  given  alms,  and  yet 
have  not  succeeded  in  winning  applause  from  this  deity.  But  Anna- 
bhara, who  gains  his  living  by  working  for  me,  has  wTon  applause  from 
him  by  giving  a single  portion  of  alms.  I will  give  him  a suitable  price 
for  his  gift  and  make  this  portion  of  alms  my  own.” 

Accordingly  the  treasurer  caused  Annabhara  to  be  summoned 


266 


Book  25,  Story  12.  Dhammapada  382  [N. 4.12211- 


and  asked  him,  “Did  you  give  alms  to  anybody  to-day?”  “Yes, 
master,  I gave  my  portion  of  boiled  rice  to  the  Private  Buddha  Uparit- 
tha  to-day.”  “Here,  take  this  penny  and  give  me  this  portion  of 
alms.”  “I  will  not  give  it,  master.”  The  treasurer  gradually  increased 
his  offer  to  a thousand  pieces  of  money,  but  Annabhara  refused  to 
give  his  portion  of  alms.  Then  said  the  treasurer,  “Very  well,  sir,  if 
you  will  not  give  me  the  portion  of  alms,  take  a thousand  pieces  of 
money  and  make  over  to  me  the  merit  of  your  gift.”  Annabhara 
replied,  “I  will  consult  with  his  reverence,  and  then  make  up  my 
mind  what  to  do.”  So  he  went  quickly  to  the  Private  Buddha  and 
asked  him,  “Reverend  Sir,  the  Treasurer  Sumana  has  offered  me  a 
thousand  pieces  of  money,  asking  me  to  make  over  to  him  the  merit 
I acquired  by  giving  you  a portion  of  alms.  What  shall  I do?  ” 

The  Private  Buddha  answered  by  a simile:  “Wise  man,  it  is  as 
if  in  a village  consisting  of  a hundred  families,  a man  were  to  light 
a lamp  in  a single  house  and  the  rest  of  the  villagers  were  to  moisten 
their  wicks  with  their  own  oil,  light  their  lamps,  and  take  them  away 
with  them.  [123]  Is  that  light  the  light  of  the  first  lamp  or  not?” 
“Reverend  Sir,  in  that  case  the  light  of  the  first  lamp  has  multiplied 
itself.”  “ Wise  man,  precisely  so  is  it  with  the  alms  you  gave.  Whether 
it  be  a ladleful  of  broth,  or  a spoonful  of  boiled  rice,  when  a man  makes 
over  to  others  the  merit  of  a portion  of  alms  which  he  has  given,  the 
merit  thereof  increases  according  to  the  number  of  persons  to  whom 
he  gives.  To  be  sure,  you  have  given  but  a single  portion  of  alms. 
But  in  making  over  the  merit  thereof  to  the  treasurer,  that  one 
portion  of  alms  has  become  two,  of  which  one  belongs  to  you  and  the 
other  to  him.” 

“Very  well,  Reverend  Sir,”  said  Annabhara.  And  taking  leave 
of  the  Private  Buddha,  he  went  to  the  treasurer  and  said,  “Master, 
receive  the  merit  of  the  portion  of  alms  which  I gave.”  “Well  then, 
take  these  pieces  of  money.”  “I  will  not  sell  the  portion  of  alms  I 
gave.  I give  you  the  merit  thereof  as  an  Act  of  Faith.”  “Then 
give  it  to  me  as  an  Act  of  Faith.  For  my  part,  I honor  your  noble 
qualities.  Friend,  take  this  money.  But  from  this  very  day,  work  no 
more  for  me  with  your  own  hands.  Build  a house  for  yourself  in  the 
principal  street  of  the  city  and  take  up  your  residence  therein.  What- 
ever you  may  require  for  your  purposes,  take  all  from  my  store.” 
Such  was  the  immediate  fruit  of  a portion  of  alms  given  to  one  who 
had  arisen  from  a Trance  of  Cessation.  Therefore  the  king  also, 
hearing  of  the  incident,  caused  Annabhara  to  be  summoned  before 


-N. 4. 1256] 


The  novice  and  the  dragon 


267 


him,  obtained  from  him  a share  of  the  merit,  gave  him  great  wealth, 
and  gave  him  the  post  of  treasurer. 

Thus  did  Annabhara  become  a friend  of  Treasurer  Sumana. 
After  performing  works  of  merit  to  the  end  of  his  life,  he  passed  from 
that  state  of  existence  and  was  reborn  in  the  World  of  the  Gods.  After 
passing  from  one  state  of  existence  to  another  in  the  Worlds  of  the 
Gods  and  the  world  of  men,  [124]  he  obtained  a new  conception  in 
the  dispensation  of  the  present  Buddha  in  the  city  of  Kapilavatthu 
in  the  household  of  Amitodana  the  Sakyan.  At  the  end  of  ten  lunar 
months  his  mother  gave  him  birth.  He  was  named  Anuruddha.  He 
was  the  youngest  brother  of  Mahanama,  son  of  the  Teacher’s  uncle. 
He  was  very  delicately  nurtured  and  was  the  possessor  of  a vast  store 
of  merit. 

12  b.  Story  of  the  Present:  Anuruddha  retires  from  the  world 

The  story  goes  that  one  day  six  Khattiyas  engaged  in  a game  of 
marbles,  staking  cakes  on  the  result.  Anuruddha  lost  and  sent  to  his 
mother  for  cakes.  His  mother  filled  a large  golden  dish  with  cakes 
and  sent  them  to  him.  The  six  Khattiyas  ate  the  cakes  and  resumed 
their  play.  Anuruddha  lost  again  and  sent  to  his  mother  for  some 
more  cakes.  Three  times  in  all,  his  mother  sent  him  cakes.  The 
fourth  time  she  sent  back  word,  “There  isn’t  cake  to  send.”  When 
Anuruddha  received  her  message,  having  never  before  heard  the 
word  isn’t,  he  imagined  to  himself,  “These  must  be  isn’t  cakes.”  So 
he  sent  the  man  back,  saying  to  him,  “Go  fetch  some  isn’t  cakes.” 
When  his  mother  received  the  message,  “My  lady,  send  me  some  isn’t 
cakes,”  she  thought  to  herself,  “My  son  has  never  heard  the  word 
isn’t.  How’  can  I teach  him  what  isn’t  means?”  So  she  washed  a 
golden  bowl,  covered  it  with  another  golden  bowl,  and  sent  it  to  her 
son,  saying  to  the  bearer,  “Here,  friend,  give  this  to  my  son.” 

At  that  moment  the  guardian  deities  of  the  city  thought,  “In 
our  master’s  previous  existence  as  Annabhara  he  gave  food  that 
was  his  own  portion  to  the  Private  Buddha  TJparittha,  [125]  making 
the  Earnest  Wish,  ‘May  I never  hear  the  word  isn’t’  If  we,  knowing 
all  this  as  we  do,  should  look  on  complacently,  it  may  even  happen 
that  our  heads  will  split  into  seven  pieces.”  So  they  filled  the  dish  with 
celestial  cakes.  The  man  carried  the  dish  back,  set  it  down  before  the 
six  Khattiyas,  and  uncovered  it.  The  fragrance  of  the  cakes  per- 
meated the  entire  city.  Moreover,  the  moment  a morsel  of  this  cake 


268  Book  25,  Story  12.  Dhammapada  382  [N.4.i25e- 

was  placed  in  the  mouth,  it  thrilled  the  seven  thousand  nerves  of 
taste. 

Anuruddha  thought,  “ Doubtless  my  mother  never  loved  me  before, 
for  never  at  any  other  time  has  she  fried  isn’t  cakes  for  me.”  So  he 
went  to  his  mother  and  said  to  her,  “Dear  mother,  do  you  not  love 
me?”  “Dear  son,  what  are  you  saying?  You  are  dearer  to  me  than 
my  very  eyes,  dearer  to  me  than  my  heart’s  flesh.”  “Dear  mother, 
if  you  really  love  me,  why  have  you  never  before  given  me  such  cakes 
as  these  isn’t  cakes?”  Anuruddha’s  mother  asked  the  man,  “Friend, 
was  there  anything  in  the  dish?”  “Yes,  my  lady,  the  dish  was  filled 
with  cakes  the  like  of  which  I never  saw  before.”  Anuruddha’s  mother 
thought,  “My  son  has  wrought  works  of  merit,  and  deities  must 
therefore  have  sent  him  celestial  cakes.”  Anuruddha  said  to  his 
mother,  “Dear  mother,  I never  ate  such  cakes  as  these  before.  From 
this  time  forth  fry  isn’t  cake  alone  for  me.”  So  from  that  time  forth, 
whenever  Anuruddha  said,  “I  should  like  some  cakes  to  eat,”  his 
mother  would  wash  a golden  bowl,  [126]  cover  it  with  another  bowl, 
and  send  it  to  him,  and  the  deities  would  fill  the  dish  with  celestial 
cakes.  Thus  during  all  the  time  Anuruddha  lived  amid  the  cares  of 
the  household  life,  he  never  knew  the  meaning  of  the  word  isn’t  and 
lived  altogether  on  celestial  cakes. 

Now  when  one  after  another  the  sons  of  families  belonging  to  the 
Sakya  clan  had  retired  from  the  world  to  form  the  Teacher’s  retinue, 
Mahanama  the  Sakyan  said  to  his  younger  brother  Anuruddha, 
“Dear  brother,  no  member  of  our  family  has  yet  retired  from  the 
world  and  become  a monk.  Either  you  or  I ought  to  retire  from  the 
world  and  become  a monk.”  Anuruddha  replied,  “I  have  been 
delicately  nurtured;  I shall  never  be  able  to  retire  from  the  world  and 
live  the  life  of  a monk.”  “Well  then,  you  take  up  farming,  and  I will 
become  a monk.”  “What  is  this  farming?”  For  Anuruddha  did  not 
even  know  where  food  comes  from ; how  therefore  could  he  be  expected 
to  know  the  meaning  of  farming?  Therefore  did  he  speak  thus. 

For  one  day  the  three  princes  Anuruddha,  Bhaddiya,  and  Kimbila 
engaged  in  a discussion  of  the  question,  “ Where  does  food  come  from?  ” 
Kimbila  said,  “It  comes  from  the  granary.”  (It  seems  that  one  day 
Kimbila  saw  rice  being  put  into  a granary.  So  he  imagined,  “Food 
comes  from  the  granary,”  and  said  so.)  Bhaddiya  said  to  Kimbila, 
“You  know  nothing  about  it;  food  comes  from  the  boiler.”  (It  seems 
that  one  day  Bhaddiya  saw  food  being  taken  out  of  the  boiler.  So  he 
imagined,  “Food  comes  from  the  boiler,”  and  said  so.)  Anuruddha 


-N.  4. 128e] 


The  novice  and  the  dragon 


269 


said  to  both  of  them,  “You  know  nothing  about  it;  [127]  food  comes 
from  a huge  golden  bowl  with  a jeweled  knob.”  (It  seems  that  Anu- 
ruddha  had  never  seen  men  pounding  rice  or  boiling  it,  but  had  seen 
it  only  after  it  had  been  taken  out  of  the  boiler  and  set  before  him 
in  a golden  bowl.  So  Anuruddha  imagined,  “ It  comes  from  the  bowl 
and  nowhere  else,”  and  said  so.)  How  could  this  youth  of  great 
merit  who  was  so  unsophisticated  as  not  to  know  even  where  food 
comes  from,  be  expected  to  know  the  meaning  of  farming? 

Said  Mahanama,  “Come,  Anuruddha,  I will  tell  you  what  a man 
who  lives  the  life  of  a householder  must  do.  First  you  must  cause 
the  field  to  be  plowed.”  And  beginning  at  the  beginning,  Mahanama 
instructed  his  brother  in  the  various  duties.  Now  after  Anuruddha 
had  heard  his  brother  enumerate  the  endless  round  of  duties  con- 
nected with  the  life  of  a householder,  he  said,  “I  have  no  use  for  the 
householder’s  life.”  So  he  asked  leave  of  his  mother  to  retire  from  the 
world  and  become  a monk.  And  joining  the  five  Sakyan  princes,  he 
went  forth  from  the  city  with  them,  went  to  Anupiya  Mango-grove, 
approached  the  Teacher,  and  retired  from  the  world.  Having  retired 
from  the  world,  he  walked  in  the  way  of  righteousness,  and  in  due  time 
realized  Threefold  Knowledge.  Reclining  on  his  solitary  couch,  able 
now  by  Supernatural  Vision  to  survey  the  thousand  worlds  as  easily 
as  emblic  myrobalans  placed  on  the  palm  of  the  hand,  he  breathed 
forth  the  following  Solemn  Utterance: 

I know  my  former  abodes,  I have  acquired  Supernatural  Vision, 

I have  gained  Threefold  Knowledge,  I have  attained  magical  power, 

I have  mastered  the  teaching  of  the  Buddha. 

“What  did  I do  to  win  this  Attainment?”  thought  Anuruddha. 
Straightway  he  perceived,  “In  the  dispensation  of  the  Buddha  Padum- 
uttara  I made  an  Earnest  Wish;  and  at  a later  time,  as  I passed 
through  the  round  of  birth  and  rebirth,  I was  reborn  at  Benares  at 
such  and  such  a time,  and  gained  my  living  by  working  for  hire  for 
Treasurer  Sumana.  Annabhara  was  my  name.”  And  he  said,  [128] 

In  a previous  state  of  existence  I was  Annabhara,  a poor  man,  a grass-carrier. 

I gave  a portion  of  alms  to  the  famous  Uparittha. 

Then  the  following  thought  occurred  to  him,  “Where  has  my  friend 
Treasurer  Sumana  been  reborn,  he  that  offered  me  money  for  the 
portion  of  alms  I gave  to  Uparittha,  and  received  the  merit  thereof?” 
Straightway  he  saw  him  and  said,  “In  Vinjha  Forest,  at  the  foot  of 


270 


Book  25,  Story  12.  Dhammapada  382  [N.  4.1287- 


a mountain,  there  is  a market-town  named  Munda;  and  there  lives 
a lay  disciple  named  Maha  Munda,  and  he  has  two  sons,  Maha  Sumana 
and  Culla  Sumana.  Treasurer  Sumana  has  been  reborn  as  Culla 
Sumana.”  Having  seen  him,  he  thought  to  himself,  “Is  there  any 
use  in  my  going  there  or  not?  ” Considering  the  matter,  he  saw  the 
following,  “So  soon  as  I go  there,  although  he  is  but  seven  years  old, 
he  will  come  forth  from  the  world  and  become  a monk,  and  will  attain 
Arahatship  at  the  razor’s  edge.”  Having  seen  all  this,  since  the  season 
of  the  rains  was  at  hand,  he  proceeded  through  the  air  and  alighted 
at  the  gate  of  the  village. 

12  c.  Story  of  the  Present:  The  novice  Sumana  and  the  dragon 

Now  the  lay  disciple  Maha  Munda  had  been  an  intimate  friend  of 
the  Elder  in  a previous  state  of  existence  also.  So  when  it  was  time 
to  go  the  rounds  for  alms,  seeing  the  Elder  putting  on  his  robe,  he 
said  to  his  son  Maha  Sumana,  “Dear  son,  my  noble  master  the  Elder 
Anuruddha  has  arrived.  So  long  as  no  one  else  takes  his  bowl,  you 
go  take  his  bowl,  and  I will  provide  a seat  for  him.”  Maha  Sumana 
did  so.  The  lay  disciple  showed  the  Elder  every  attention  in  his 
house,  and  obtained  his  promise  to  reside  there  during  the  three  months 
of  the  rains,  the  Elder  graciously  consenting.  The  lay  disciple  cared 
for  the  Elder  during  the  three  months  of  the  rains  as  faithfully  as 
though  he  were  caring  for  him  for  but  a single  day.  [129] 

At  the  festival  of  Maha  Pavarana  he  brought  treacle,  oil,  rice, 
and  the  like,  placed  them  at  the  Elder’s  feet,  and  said  to  him,  “Accept 
these,  Reverend  Sir.”  “Enough,  lay  disciple,  I have  no  use  for 
these.”  “Reverend  Sir,  this  is  the  usual  offering  bestowed  upon  those 
who  have  kept  residence;  pray  accept  it.”  “Enough,  lay  disciple.” 
“Why  will  you  not  accept  it,  Reverend  Sir?”  “I  have  no  novice  to 
attend  me.”  “Well  then,  Reverend  Sir,  my  son  Maha  Sumana  will 
be  your  novice.”  “Lay  disciple,  I have  no  use  for  Maha  Sumana.” 
“Well  then,  Reverend  Sir,  admit  Culla  Sumana  to  the  Order.”  “Very 
well,”  replied  the  Elder,  consenting,  and  admitted  Culla  Sumana 
to  the  Order.  Culla  Sumana  attained  Arahatship  at  the  razor’s  edge. 
The  Elder  tarried  there  with  him  for  a fortnight  and  then,  saying  to 
himself,  “I  will  go  see  the  Teacher,”  took  leave  of  his  kinsfolk,  pro- 
ceeded through  the  air  to  the  Himalaya  country,  and  descended  to 
the  ground  at  Arannakutika. 

Now  the  Elder  was  ordinarily  energetic  and  active,  and  as  he  walked 


-N. 4. 1313] 


The  novice  and  the  dragon 


271 


back  and  forth  during  the  former  and  the  latter  part  of  the  night,  he 
began  to  suffer  with  indigestion.  The  novice  noticed  that  he  looked 
haggard  and  pale  and  asked  him,  “Reverend  Sir,  what  ails  you?” 
“I  am  troubled  with  indigestion.”  “Have  you  ever  before  been 
troubled  with  it,  Reverend  Sir?”  “Yes,  brother.”  “What  will  cure 
you.  Reverend  Sir?”  “Brother,  drinking-water  brought  from  Lake 
Anotatta  will  cure  me.”  “Well  then,  Reverend  Sir,  I will  fetch  you 
some.”  “Can  you  do  so,  novice?”  “Yes,  Reverend  Sir.”  “Well 
then,  Pannaka,  king  of  the  dragons,  who  lives  at  Lake  Anotatta, 
knows  me;  tell  him  your  errand,  and  fetch  me  a jar  of  drinking-water 
for  medicinal  purposes.”  “Very  well,”  replied  the  novice,  and  saluting 
his  preceptor,  he  rose  into  the  air  and  proceeded  to  Lake  Anotatta, 
five  hundred  leagues  away.  [130] 

Now  on  that  day  the  king  of  the  dragons  had  laid  his  plans  to 
disport  himself  in  the  water  in  company  with  some  dancing  dragons. 
When  therefore  he  saw  the  novice  approaching,  he  became  very 
angry.  Said  he  to  himself,  “Here  this  shaveling  novice  walks  about, 
scattering  the  dust  of  his  own  feet  on  the  top  of  my  head!  He  must 
have  come  to  fetch  drinking-water  from  Lake  Anotatta.  Well,  I will 
not  let  him  have  any  drinking-water!”  And  forthwith  he  lay  down, 
covering  with  his  hood  the  whole  of  Lake  Anotatta,  fifty  leagues  in 
extent,  just  as  one  would  cover  a kettle  with  a great  dish.  The  novice 
observed  the  manner  of  the  king  of  the  dragons,  and  perceiving  within 
himself,  “He  is  angry,”  pronounced  the  following  Stanza, 

Hear  me,  king  of  dragons,  possessed  of  terrible  heat  and  mighty  strength; 

Give  me  a jar  of  water;  I have  come  for  medicine. 

Hearing  this,  the  king  of  the  dragons  pronounced  the  following 
Stanza, 

In  the  Eastern  quarter  a mighty  river  known  as  the  Ganges 
Empties  into  the  Great  Ocean.  Fetch  water  thence. 

When  the  novice  heard  this,  he  thought  to  himself,  “This  dragon 
will  not  give  me  water  of  his  own  free  will.  I will  therefore  employ 
violence,  display  great  supernatural  power,  overpower  him,  and  take 
the  water.”  [131]  So  the  novice  said  to  the  king  of  the  dragons, 
“Mighty  king,  my  preceptor  directed  me  to  fetch  drinking-water 
from  Lake  Anotatta  and  nowhere  else.  Therefore  I will  fetch  only  this 
water.  Depart  from  me;  do  not  seek  to  hinder  me.”  So  saying,  he 
pronounced  the  following  Stanza, 


272 


Book  25,  Story  12.  Dhammapada  382  [N.4.1314- 

Hence  only  will  I fetch  drinking-water;  this  alone  do  I seek. 

If  you  possess  power  and  strength,  king  of  dragons,  restrain  yourself. 

Said  the  king  of  the  dragons  to  the  novice. 

Novice,  if  you  possess  strength  and  manhood 

(I  applaud  your  words),  — take  my  drinking-water  with  you. 

Then  said  the  novice  to  the  king  of  the  dragons,  “Thus,  mighty 
king,  will  I take  the  water.”  Said  the  king  of  the  dragons,  “Take  it 
if  you  can.”  “Very  well,”  said  the  novice,  “make  up  your  mind  for 
certain.”  Three  times  did  the  novice  exact  a promise  from  the  king 
of  the  dragons.  Then  he  thought  to  himself,  “I  had  best  manifest 
the  power  of  the  Religion  of  the  Buddha  in  taking  this  water.”  So 
he  went  to  the  deities  who  dwell  in  the  sky.  They  approached,  saluted 
him,  and  said,  “What  do  you  wish,  Reverend  Sir?”  “There  is  going 
to  be  a battle  between  me  and  Pannaka  king  of  the  dragons,  who 
broods  over  the  surface  of  Lake  Anotatta;  go  there  and  see  who  wins 
and  who  loses.” 

In  like  manner  the  novice  went  to  the  Four  Warders  of  the  World, 
and  to  Sakka,  Suyama,  Santusita,  Paranimmita-Vasavatti,  and  told 
them  what  was  about  to  happen.  Then  he  went  farther  to  each  one 
of  the  Brahma  Worlds,  nine  in  number.  The  Brahma  of  each  of  these 
worlds  [132]  approached,  saluted  him,  and  asked,  “What  do  you  wish, 
Reverend  Sir?”  The  novice  told  each  of  them  what  was  about  to 
happen.  Thus  the  novice  passed  through  each  of  the  worlds  in  but 
an  instant  of  time,  visiting  all  of  the  deities  except  the  Unconscious 
Deities  and  the  Formless  Brahmas,  and  told  the  deities  what  was 
about  to  happen.  Hearing  his  words,  all  of  the  deities  assembled  on 
the  surface  of  Lake  Anotatta,  filling  the  sky  completely,  as  when 
powdered  lead  is  put  into  a pint-measure.  When  the  host  of  deities 
had  assembled,  the  novice,  poised  in  the  air,  spoke  thus  to  the  king 
of  the  dragons, 

Hear  me,  king  of  dragons,  possessed  of  terrible  heat  and  mighty  strength; 

Give  me  a jar  of  water;  I have  come  for  medicine. 

The  king  of  the  dragons  replied, 

Novice,  if  you  possess  strength  and  manhood 

(I  applaud  your  words),  — take  my  drinking-water  with  you. 

Having  thrice  exacted  a promise  from  the  king  of  the  dragons,  the 
novice,  poised  in  the  air,  assumed  the  form  of  Brahma,  twelve  leagues 
in  height,  and  descending  from  the  sky,  trod  upon  the  hood  of  the 


-N.  4. 1347] 


The  novice  and  the  dragon 


273 


king  of  the  dragons,  forced  his  head  downwards,  and  squeezed  him  with 
all  his  might.  Just  as  when  a strong  man  treads  on  a wet  skin,  so 
also,  the  instant  the  novice  trod  on  the  hood  of  the  dragon,  folds 
formed  in  the  dragon’s  hood  the  size  of  spoons,  and  slipped  away. 
And  from  every  place  from  which  the  folds  of  the  dragon’s  hood  had 
slipped,  spurted  jets  of  water  as  tall  as  the  trunks  of  palmyra-trees. 
The  novice,  poised  in  the  air,  [133]  filled  his  jar  with  drinking-water. 

The  host  of  deities  gave  their  applause.  The  king  of  the  dragons 
was  overwhelmed  with  shame,  and  filled  with  anger  towards  the 
novice,  and  his  eyes  took  on  the  color  of  the  gunja  berry.  Said  the 
king  of  the  dragons  to  himself,  “This  fellow  has  gathered  together  a 
host  of  deities,  trod  on  my  hood,  and  put  me  to  shame.  I wall  seize 
him,  thrust  his  hand  into  my  mouth,  and  crush  the  flesh  of  his  heart. 
Or  I will  pick  him  up  by  his  heels  and  throw  him  over  the  Ganges.” 
And  setting  out  with  all  speed,  he  pursued  him,  but  was  unable  to 
overtake  him. 

The  novice  went  back  to  his  preceptor,  placed  the  jar  of  water 
in  his  hands,  and  said  to  him,  “ Drink  thereof,  Reverend  Sir.”  The  king 
of  the  dragons  came  up  behind  him  and  said  to  the  preceptor,  “Rever- 
end Sir,  your  novice  Anuruddha  took  water  I did  not  give  him  and 
brought  it  to  you;  do  not  drink  it.”  “Novice,  is  this  true?”  “Drink, 
Reverend  Sir;  the  water  I have  brought  to  you  w^as  given  to  me  by 
the  king  of  the  dragons  himself.”  The  Elder  knew  in  his  heart,  “It 
is  impossible  that  a novice  who  has  attained  Arahatship  should  utter 
a falsehood,”  and  therefore  drank  of  the  water.  The  moment  he  did 
so  he  felt  better. 

Again  the  dragon  said  to  the  Elder,  “Reverend  Sir,  your  novice 
assembled  the  host  of  the  deities,  one  and  all,  and  put  me  to  an  open 
shame.  I intend  either  to  split  his  heart  for  him  or  to  pick  him  up  by 
the  heels  and  fling  him  over  the  Ganges.”  “Mighty  king,  the  novice 
possesses  great  supernatural  power;  you  will  never  be  able  to  fight 
with  the  novice;  beg  his  pardon  and  go.”  [134]  Now  the  king  of  the 
dragons  knew  without  anybody’s  telling  him,  that  the  novice  possessed 
great  supernatural  power,  and  pursued  him  merely  out  of  a sense  of 
shame.  Therefore  he  obeyed  the  Elder’s  command,  asked  the  novice 
to  pardon  him,  made  friends  with  him  and  said  to  the  novice,  “Hence- 
forth, when  you  need  water  from  Lake  Anotatta,  do  not  put  yourself 
to  the  trouble  of  coming  for  it.  Simply  send  a message,  and  I will 
myself  bring  the  water  and  give  it  to  you.”  Having  so  said,  he 
departed. 


274 


Book  25,  Story  12.  Dhammapada  382  [N.4.1347- 


The  Elder  took  the  novice  with  him  and  set  out  on  his  round. 
The  Teacher,  knowing  that  the  Elder  was  on  his  way,  sat  in  the 
mansion  of  the  Mother  of  Migara,  waiting  for  the  Elder  to  come.  When 
the  monks  saw  the  Elder  approaching,  they  came  forth  to  meet  him 
and  took  his  bowl  and  robe.  Some  of  them  patted  the  novice  on  the 
head  and  tweaked  his  ears,  saying,  “Little  novice,  are  you  not  dis- 
contented? ” When  the  Teacher  saw  what  they  were  doing,  he  thought 
to  himself,  “These  monks  are  doing  a very  wrong  thing  in  taking 
liberties  with  this  novice.  They  are  taking  hold  of  this  novice  as  one 
would  take  a poisonous  snake  by  the  neck.  They  do  not  know  how 
great  is  the  supernatural  power  which  he  possesses.  I ought  this 
very  day  to  make  known  the  virtues  of  the  novice  Sumana.”  The 
Elder  approached,  saluted  the  Teacher,  and  sat  down.  The  Teacher 
exchanged  friendly  greetings  with  the  Elder,  and  addressed  the  Elder 
Ananda  as  follows,  “Ananda,  I desire  to  bathe  my  feet  in  water  from 
Lake  Anotatta.  Give  water-pots  to  the  novices  and  bid  them  fetch 
water.”  [135] 

The  Elder  Ananda  assembled  five  hundred  novices  within  the 
monastery,  of  whom  the  novice  Sumana  was  the  youngest  of  all. 
Said  the  Elder  to  the  oldest  novice  of  all,  “Novice,  the  Teacher  desires 
to  bathe  his  feet  in  water  from  Lake  Anotatta.  Take  a water-pot, 
go  to  Lake  Anotatta,  and  fetch  water  from  thence.”  “I  cannot  do 
it,  Reverend  Sir,”  replied  the  oldest  novice,  declining  to  go.  The 
Elder  then  asked  each  of  the  remaining  novices  in  turn,  and  they 
likewise  refused.  But  were  there  no  novices  who  had  attained  Arahat- 
ship?  Of  course  there  were,  but  they  refused  to  go  because  they  knew, 
“This  basket  of  flowers  was  not  made  for  us;  it  was  made  solely  for 
the  novice  Sumana.”  Those  who  had  not  yet  attained  the  Fruit  of 
Conversion  refused  because  they  knew  that  they  were  unequal  to  the 
task. 

Finally  the  novice  Sumana’s  turn  came.  Said  the  Elder  Ananda, 
“Novice,  the  Teacher  desires  to  bathe  his  feet  in  water  from  Lake 
Anotatta,  and  requests  that  you  take  a water-pot  and  fetch  him 
water.”  “If  the  Teacher  desires  me  to  fetch  him  water,  I will  fetch 
it,”  replied  the  novice.  And  saluting  the  Teacher,  he  said,  “Reverend 
Sir,  I am  informed  that  you  desire  me  to  fetch  water  from  Lake 
Anotatta.”  “Yes,  Sumana.”  Thereupon  the  novice  selected  from 
among  the  monastery  vessels  of  solid  beaten  gold  which  had  been  made 
by  command  of  Visakha,  a great  hogshead  with  a capacity  of  sixty 
water-pots  of  water.  Said  he  to  himself,  “There  is  no  need  of  my 


-N.4.1375] 


The  novice  and  the  dragon 


275 


raising  this  and  placing  it  on  my  shoulder.”  So  taking  it  in  his  hand 
and  letting  it  hang  down,  he  soared  into  the  air  and  struck  out  in  the 
direction  of  the  Himalaya  country. 

While  the  novice  was  yet  a long  way  off,  the  king  of  the  dragons 
saw  him  approaching,  and  advancing  to  meet  him,  [136]  took  the 
hogshead,  placed  it  on  his  shoulder,  and  said  to  the  novice,  “Reverend 
Sir,  so  long  as  you  have  a slave  like  me  in  the  land  of  the  living,  why 
did  you  come  in  person?  If  you  needed  water,  why  did  you  not  just 
send  a message?”  And  filling  the  hogshead  with  water,  he  lifted  it 
up  himself  and  said  to  the  novice,  “You  go  ahead,  Reverend  Sir;  I 
myself  will  carry  the  water.”  “Remain  where  you  are,  great  king,” 
replied  the  novice;  “I  have  received  a command  from  the  Supreme 
Buddha.”  So  saying,  he  caused  the  king  of  the  dragons  to  turn  back; 
and  grasping  the  hogshead  with  his  hand  by  the  rim,  he  soared  away 
into  the  air. 

The  Teacher  saw  him  approaching  and  addressed  the  monks  as 
follows,  “Monks,  behold  the  grace  of  the  novice!  He  soars  through 
the  air  with  grace  equal  to  that  of  a royal  swan.”  The  novice  set  down 
the  hogshead  of  water  and  saluted  the  Teacher.  Said  the  Teacher  to 
the  novice,  “How  old  are  you,  Sumana?”  “I  am  seven  years  old, 
Reverend  Sir.”  “Well  then,  Sumana,  from  this  day  forth  be  a monk.” 
So  saying,  the  Teacher  bestowed  on  him  the  inheritance  of  admission 
to  full  membership  in  the  Order.  It  is  said  that  but  two  novices  ever 
received  admission  to  full  membership  in  the  Order  at  the  age  of  seven 
years : this  novice  Sumana  and  the  novice  Sopaka. 

When  this  novice  Sumana  had  thus  received  admission  to  full 
membership  in  the  Order,  the  monks  began  the  following  discussion 
in  the  Hall  of  Truth,  “How  wonderful  it  is,  brethren!  How  great  is 
the  supernatural  power  of  this  novice!  We  have  never  seen  super- 
natural power  so  marvelous  before!”  At  that  moment  the  Teacher 
drew  near  and  asked  the  monks,  “Monks,  what  is  the  subject  that 
engages  your  attention  now  as  you  sit  here  all  gathered  together?” 
When  they  told  him,  he  said,  “Monks,  such  is  the  Attainment  that 
even  a young  monk  wins  in  my  Religion,  if  he  walk  in  righteousness.” 
[137]  So  saying,  he  pronounced  the  following  Stanza, 

382.  That  monk  who  while  still  young  devotes  himself  to  the  Religion  of  the  Buddha. 

Such  a monk  illumines  the  world  as  does  the  moon  freed  from  a cloud. 


BOOK  XXVI.  THE  BRAHMAN,  BRAHMANA  VAGGA 

XXVI.  1.  BRAHMAN  GREAT-JOY1 

Cleave  the  stream.  This  religious  instruction  was  given  by  the 
Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to 
Brahman  Great -Joy,  Pasadabahula.  [138] 

The  story  goes  that  this  Brahman  once  heard  the  Exalted  One 
preach  the  Law,  and  was  so  delighted  at  heart  that  he  thereafter  gave 
food  regularly  to  sixteen  monks  at  his  house.  When  the  monks  came, 
he  would  take  their  bowls  and  say,  “May  the  Reverend  Arahats  draw 
near!  May  the  Reverend  Arahats  sit  down!”  No  matter  whom  he 
addressed,  he  greeted  all  of  the  monks  with  the  title  “Arahats.”  Now 
those  of  the  monks  who  had  not  yet  attained  the  Fruit  of  Conversion 
thought  to  themselves,  “This  layman  thinks  that  there  are  Arahats 
among  us;”  and  those  who  had  attained  Arahatship  thought  to 
themselves,  “This  layman  does  not  know  that  we  have  attained 
Arahatship.”  The  result  was  that  all  of  the  monks  became  dissatisfied 
and  stopped  going  to  his  house. 

This  made  the  layman  very  sad  and  sorrowful.  “Why  pray  do 
the  noble  monks  no  longer  come  to  my  house?”  thought  he.  So  he 
went  to  the  monastery,  saluted  the  Teacher,  and  told  him  what  had 
happened.  Then  the  Teacher  addressed  the  monks  and  asked  them, 
“Monks,  what  does  this  mean?”  The  monks  told  him  what  had 
happened.  Said  the  Teacher,  “But,  monks,  do  you  not  like  to  have 
him  greet  you  as  ‘Arahats’?”  “No,  Reverend  Sir,  we  do  not  like 
it.”  “Nevertheless,  monks,  this  is  only  an  expression  of  the  joy  which 
men  feel;  [139]  and  no  fault  can  be  found  with  an  expression  of  joy. 
Now  the  love  of  the  Brahman  for  the  Arahats  is  boundless.  Therefore 
it  is  proper  that  you  too  should  sever  the  stream  of  Craving  and  be 
satisfied  with  nothing  less  than  the  attainment  of  Arahatship.”  So 
saying,  he  preached  the  Law  by  pronouncing  the  following  Stanza, 

383.  Cleave  the  stream  boldly,  drive  away  lusts,  O Brahman. 

Knowing  the  destruction  of  the  Elements  of  Being,  you  shall  know  the  Uncreate, 
O Brahman. 


1 Text:  N iv.  138-139. 


-N. 4.141i8] 


What  are  the  “ Two  States’'’? 


277 


XXVI.  2.  WHAT  ARE  THE  “TWO  STATES  ”?» 

When  a Brahman  has  crossed  to  the  farther  shore  of  Two  States.  This 
religious  instruction  was  given  by  the  Teacher  while  he  was  in  residence 
at  Jetavana  with  reference  to  several  monks.  [140] 

For  one  day  thirty  monks  who  resided  in  foreign  parts  came  and 
saluted  the  Teacher  and  sat  down.  Elder  Sariputta,  knowing  that 
they  possessed  the  faculties  requisite  for  the  attainment  of  Arahat- 
ship,  went  to  the  Teacher  and,  without  sitting  down,  asked  him  the 
following  question,  “Reverend  Sir,  ‘two  states’  are  frequently  spoken 
of;  now  what  are  the  ‘two  states’?”  The  Teacher  replied,  “By  the 
‘two  states,’  Sariputta,  are  meant  Tranquillity  and  Insight.”  So  say- 
ing, he  pronounced  the  following  Stanza, 

384.  When  a Brahman  has  crossed  to  the  farther  shore  of  Two  States, 

Then  all  the  fetters  fall  away  from  him,  for  then  he  knows. 


XXVI.  3.  WHAT  IS  THE  “FAR  SHORE”?2 

That  man  for  whom  exists  neither  the  far  shore.  This  religious 
instruction  was  given  by  the  Teacher  while  he  was  in  residence  at 
Jetavana  with  reference  to  Mara.  [141] 

The  story  goes  that  Mara  one  day  assumed  a disguise,  approached 
the  Teacher,  and  asked  him,  “Reverend  Sir,  the  ‘far  shore’  is  fre- 
quently spoken  of.  Pray  what  is  this  thing  that  is  called  the  ‘far 
shore’?”  The  Teacher  knew  at  once,  “This  is  Mara.”  So  he  said  to 
him,  “Evil  One,  what  have  you  to  do  with  the  ‘far  shore’?  That 
may  be  gained  only  by  those  who  have  freed  themselves  from  the 
lusts.”  So  saying,  he  pronounced  the  following  Stanza, 

385.  That  man  for  whom  exists  neither  the  far  shore  nor  the  near  shore,  nor  both  the 
far  and  the  near  shore, 

That  man  who  is  fearless  and  free,  that  man  I call  a Brahman. 


XXVI.  4.  WHAT  IS  A BRAHMAN? 3 

He  that  meditates.  This  religious  instruction  was  given  by  the 
Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to  a 
certain  Brahman. 

1 Text:  N iv.  139-140.  2 Text:  N iv.  140-141.  8 Text:  N iv.  141-142. 


278 


Book  26,  Story  5.  Dhammapada  387  [N.4.14119- 


The  story  goes  that  one  day  this  Brahman  thought  to  himself, 
“The  Teacher  calls  his  own  disciples  ‘Brahmans:’  [142]  now  I am  by 
birth  and  lineage  a Brahman;  therefore  he  ought  to  apply  this  title 
to  me  also.”  So  he  approached  the  Teacher  and  asked  him  about  the 
matter.  The  Teacher  replied,  “I  do  not  call  a man  a Brahman  merely 
because  of  his  birth  and  lineage;  I call  by  this  title  only  that  man 
who  has  reached  the  supreme  goal,  Arahatship.”  So  saying,  he  pro- 
nounced the  following  Stanza, 

386.  He  that  meditates,  he  that  is  incorrupt, 

He  that  has  done  his  duty,  he  that  is  free  from  the  evil  passions. 

He  that  has  reached  the  supreme  goal,  that  man  I call  a Brahman. 


XXVI.  5.  THE  BUDDHAS  SHINE  BOTH  DAY  AND 

NIGHT  1 

By  day  shines  the  sun.  This  religious  instruction  was  given  by  the 
Teacher  while  he  was  in  residence  at  the  palace  of  the  Mother  of 
Migara  with  reference  to  Elder  Ananda. 

The  story  goes  that,  on  the  Great  Terminal  Festival,  Pasenadi 
Kosala  went  to  the  monastery,  adorned  with  all  the  adornments,  bear- 
ing perfumes,  garlands,  and  the  like  in  his  hands.  [143]  At  that 
moment  Elder  Kaludayi  was  sitting  in  the  outer  circle  of  the  congre- 
gation, having  entered  into  a state  of  trance.  His  body  was  pleasing 
to  look  upon,  for  it  was  of  a golden  hue.  Now  just  at  that  moment  the 
moon  rose  and  the  sun  set.  Elder  Ananda  looked  at  the  radiance  of 
the  sun  as  the  sun  set,  and  of  the  moon  as  the  moon  rose;  then  he 
looked  at  the  radiance  of  the  body  of  the  king  and  at  the  radiance  of 
the  body  of  the  Elder  and  at  the  radiance  of  the  body  of  the  Tathagata. 
The  Teacher  far  outshone  the  radiance  of  all  the  others. 

The  Elder  saluted  the  Teacher  and  said,  “Reverend  Sir,  as  to-day 
I gazed  upon  the  radiance  of  all  these  bodies,  the  radiance  of  your 
body  alone  satisfied  me;  for  your  body  far  outshone  the  radiance  of 
all  these  other  bodies.”  Said  the  Teacher  to  the  Elder,  “Ananda,  the 
sun  shines  by  day,  the  moon  by  night,  the  king  when  he  is  adorned, 
the  Arahat  when  he  has  left  human  associations  behind  and  is  absorbed 
in  trance.  But  the  Buddhas  shine  both  by  night  and  by  day,  and 
shine  with  fivefold  brightness.”  So  saying,  he  pronounced  the  follow- 
ing Stanza, 


1 Text:  N iv.  142-144. 


279 


—N. 4. 1468]  The  Buddhas  shine  both  day  and  night 

387.  By  day  shines  the  sun,  by  night  gleams  the  moon, 

The  Warrior  shines  in  his  armor,  the  Brahman  shines  in  trance, 
But  all  the  day  and  all  the  night  the  Buddha  shines  in  splendor. 


XXVI.  6.  WHAT  IS  A MONK? 1 

Because  a man  has  put  away  evil.  This  religious  instruction  was 
given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  a certain  monk. 

The  story  is  told  of  a certain  Brahman  that  he  retired  from  the 
world  under  a teacher  other  than  the  Buddha,  and  having  so  done, 
thought  to  himself,  “The  monk  Gotama  calls  his  own  disciples  ‘monks;’ 
[145]  I too  am  a monk,  and  he  ought  to  apply  that  title  to  me  too.” 
So  he  approached  the  Teacher  and  asked  him  about  the  matter. 
Said  the  Teacher,  “It  is  not  alone  for  the  reason  which  you  have  given 
me  that  I call  a man  a monk.  But  it  is  because  the  evil  passions  and 
the  impurities  have  gone  forth  from  him  that  a man  is  called  one  who 
has  gone  forth,  a monk.”  So  saying,  he  pronounced  the  following  Stanza, 

388.  Because  a man  has  put  away  evil,  therefore  is  he  called  a Brahman; 

Because  he  walks  in  righteousness,  therefore  is  he  called  a monk; 

Because  he  has  banished  his  own  impurities,  therefore  is  he  called  a monk. 


XXVI.  7.  THE  PATIENT  SUBDUES  THE  VIOLENT  2 

No  one  should  strike  at  a Brahman.  This  religious  instruction 
was  given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  Elder  Sariputta. 

The  story  goes  that  once  upon  a time  several  men  gathered  together 
at  a certain  place  and  rehearsed  the  noble  qualities  of  the  Elder, 
saying,  [146]  “Oh,  our  noble  master  is  endowed  with  patience  to 
such  a degree  that  even  when  men  abuse  him  and  strike  him,  he  never 
gets  the  least  bit  angry!”  Thereupon  a certain  Brahman  who  held 
false  views  asked,  “Who  is  this  that  never  gets  angry?”  “Our  Elder.” 
“It  must  be  that  nobody  ever  provoked  him  to  anger.”  “That  is 
not  the  case,  Brahman.”  “Well  then,  I will  provoke  him  to  anger.” 
“Provoke  him  to  anger  if  you  can!”  “Trust  me!”  said  the  Brahman; 
“I  know  just  what  to  do  to  him.” 

Just  then  the  Elder  entered  the  city  for  alms.  W’hen  the  Brahman 


1 Text:  N iv.  144-145. 


2 Text:  N iv.  145-149. 


280  Book  26,  Story  7.  Dhammapada  389-390  [N. 4. 1468- 


saw  him,  he  stepped  up  behind  him  and  struck  him  a tremendous 
blow  with  his  fist  in  the  back.  “What  was  that?”  said  the  Elder, 
and  without  so  much  as  turning  around  to  look,  continued  on  his  way. 
The  fire  of  remorse  sprang  up  within  every  part  of  the  Brahman’s 
body.  “Oh,  how  noble  are  the  qualities  with  which  the  Elder  is 
endowed!”  exclaimed  the  Brahman.  And  prostrating  himself  at  the 
Elder’s  feet,  he  said,  “Pardon  me,  Reverend  Sir.”  “What  do  you 
mean?”  asked  the  Elder.  “I  wanted  to  try  your  patience  and  struck 
you.”  “Very  well,  I pardon  you.”  “If,  Reverend  Sir,  you  are  willing 
to  pardon  me,  hereafter  sit  and  receive  your  food  only  in  my  house.” 
So  saying,  the  Brahman  took  the  Elder’s  bowl,  the  Elder  yielding  it 
willingly,  and  conducting  him  to  his  house,  served  him  with  food. 

The  bystanders  were  filled  with  anger.  “This  fellow,”  said  they, 
“struck  with  his  staff  our  noble  Elder,  who  is  free  from  all  offense; 
he  must  not  be  allowed  to  get  away;  we  will  kill  him  right  here  and 
now.”  And  taking  clods  of  earth  and  sticks  and  stones  into  their 
hands,  they  stood  waiting  at  the  door  of  the  Brahman’s  house.  As 
the  Elder  rose  from  his  seat  to  go,  he  placed  his  bowl  in  the  hand  of 
the  Brahman.  W hen  the  bystanders  saw  the  Brahman  going  out  with 
the  Elder,  they  said,  “Reverend  Sir,  order  this  Brahman  who  has  taken 
your  bowl  to  turn  back.”  “What  do  you  mean,  lay  disciples?”  [147] 
“That  Brahman  struck  you  and  we  are  going  to  do  for  him  after  his 
deserts.”  “What  do  you  mean?  Did  he  strike  you  or  me?”  “You, 
Reverend  Sir.”  “If  he  struck  me,  he  begged  my  pardon;  go  your 
way.”  So  saying,  he  dismissed  the  bystanders,  and  permitting  the 
Brahman  to  turn  back,  the  Elder  went  back  again  to  the  monastery. 

The  monks  were  highly  offended.  “What  sort  of  thing  is  this!” 
they  exclaimed;  “a  Brahman  struck  the  Elder  Sariputta  a blow,  and 
the  Elder  straightway  went  back  to  the  house  of  the  very  Brahman 
who  struck  him  and  accepted  food  at  his  hands!  From  the  moment 
he  struck  the  Elder,  for  whom  will  he  any  longer  have  any  respect? 
He  will  go  about  pounding  everybody  right  and  left.”  At  that  moment 
the  Teacher  drew  near.  “Monks,”  said  he,  “what  is  the  subject 
that  engages  your  attention  now  as  you  sit  here  all  gathered  together?  ” 
“This  was  the  subject  wewere  discussing.”  Said  the  Teacher,  “Monks, 
no  Brahman  ever  strikes  another  Brahman;  it  must  have  been  a 
householder-Brahman  who  struck  a monk-Brahman;  for  when  a 
man  attains  the  Fruit  of  the  Third  Path,  all  anger  is  utterly  destroyed 
in  him.”  So  saying,  he  expounded  the  Law,  pronouncing  the  following 
Stanzas, 


—N. 4. 1503] 


281 


The  patient  subdues  the  violent 

389.  No  one  should  strike  at  a Brahman,  nor  should  a Brahman  let  fly  at  his  assailant. 
Woe  be  to  him  that  strikes  a Brahman!  Woe  be  to  that  Brahman  who  lets  fly 

at  his  assailant! 

390.  It  is  no  small  advantage  to  a Brahman  if  he  restrain  his  mind  from  things  that 

are  dear  to  him; 

As  fast  as  the  intent  to  injure  declines,  so  fast  indeed  does  suffering  subside. 


XXVI.  8.  MAHA  PAJAPATI  GOTAMI  RECEIVES 
THE  PRECEPTS1 

He  that  offends  not  by  act.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference 
to  Maha  Pajapatl  Gotami.  [149] 

For  previous  to  the  occasion  of  the  public  promulgation  of  the 
Eight  Cardinal  Precepts,  the  Exalted  One  proclaimed  them  privately, 
and  Maha  Pajapatl  Gotami  accepted  them  by  bowing  her  head,  just 
as  a person  accustomed  to  the  wearing  of  ornaments  accepts  a garland 
of  fragrant  flowers  by  bowing  his  head.  So  likewise  did  all  the  mem- 
bers of  her  retinue.  No  preceptor  or  teacher  did  she  have  other  than 
the  Exalted  One  himself.  Thus  did  she  receive  admission  to  full 
membership  in  the  Order. 

On  a subsequent  occasion  the  members  of  her  retinue  commented 
on  the  manner  in  which  this  nun  was  admitted  to  full  membership 
in  the  Order,  saying,  “Maha  Pajapatl  Gotami  has  no  teacher  or  pre- 
ceptor; by  herself  alone  and  with  her  own  hand  she  received  the 
yellow  robes.”  On  hearing  this,  the  other  nuns  were  dissatisfied 
and  thenceforth  refused  to  keep  Fast-day  or  to  celebrate  the  Ter- 
minal Festival  with  her.  And  going  to  the  Tathagata,  they  reported 
the  matter  to  him.  The  Teacher  listened  to  what  they  had  to  say 
and  then  replied,  “I  myself  conferred  the  Eight  Cardinal  Precepts  on 
Maha  Pajapatl  Gotami.  I alone  am  her  teacher;  I alone  am  her 
preceptor.  They  that  have  renounced  the  sins  of  act  and  speech  and 
thought,  they  that  have  rid  themselves  of  the  evil  passions,  such 
persons  should  never  entertain  feelings  of  dissatisfaction.”  And 
preaching  the  Law,  he  pronounced  the  following  Stanza,  [150] 

391.  He  that  offends  not  by  act  or  speech  or  thought, 

He  that  controls  himself  in  these  three  respects,  that  man  I call  a Brahman. 


1 Cf.  Vinaya,  Culla  Vagga,  x.  1:  ii.  253-256.  Text:  N iv.  149-150. 


282 


Book  26,  Story  9. 


Dhammajpada  394.  [N.4.15010- 


XXVI.  9.  REVERENCE  TO  WHOM  REVERENCE  IS  DUE1 

That  man  from  whom  one  learns.  This  religious  instruction  was 
given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  Elder  Sariputta. 

This  Venerable  Elder,  we  are  told,  first  heard  the  Law  from  the 
lips  of  Elder  Assaji;  and  from  the  day  when  he  attained  the  Fruit  of 
Conversion,  in  whatever  quarter  he  heard  that  Elder  Assaji  was 
residing,  in  that  direction  he  would  extend  his  clasped  hands  in  an 
attitude  of  reverent  supplication,  in  that  direction  he  would  turn  his 
head  when  he  lay  down  to  sleep.  The  monks  said  to  each  other, 
“Elder  Sariputta  holds  false  views;  on  this  very  day  he  is  going  about 
doing  reverence  to  the  cardinal  points,”  and  reported  the  matter  to 
the  Tathagata. 

The  Teacher  caused  the  Elder  to  be  summoned  before  him  and 
asked  him,  “Sariputta,  is  the  report  true  that  you  are  going  about 
doing  reverence  to  the  cardinal  points?”  [151]  “Reverend  Sir,  you 
know  me,  and  you  know  of  yourself  whether  or  not  I am  going  about 
doing  reverence  to  the  cardinal  points.”  Then  said  the  Teacher, 
“Monks,  Sariputta  is  not  doing  reverence  to  the  cardinal  points. 
The  fact  is  that  he  first  heard  the  Law  from  the  lips  of  Elder  Assaji, 
and  that  from  the  day  when  he  attained  the  Fruit  of  Conversion,  he 
has  reverenced  his  own  teacher.  For  a monk  should  reverence  the 
teacher  through  whom  he  has  learned  the  Law  with  the  same  degree 
of  reverence  with  which  a Brahman  reverences  the  sacred  fire.”  So 
saying,  he  preached  the  Law,  pronouncing  the  following  Stanza, 

392.  That  man  from  whom  one  learns  the  Law  preached  by  the  Supremely  Enlightened, 
That  man  should  one  reverence  profoundly,  even  as  a Brahman  reverences  the 
sacrificial  fire. 


XXVI.  10.  WHAT  IS  A BRAHMAN? 2 

It  is  not  matted  locks.  This  religious  instruction  was  given  by  the 
Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to  a 
certain  Brahman  who  wore  matted  locks.  [152] 

The  story  goes  that  this  Brahman  said  one  day  to  himself,  “I  am 
well  born  on  my  mother’s  side  and  on  my  father’s  side,  for  I was 


1 Text:  N iv.  150-151. 


2 Cf.  Story  xxvi.  13.  Text:  N iv.  151-152. 


-N.4. 153u  ] 


The  trickster  Brahman 


283 


reborn  in  the  family  of  a Brahman.  Now  the  monk  Gotama  calls 
his  own  disciples  ‘Brahmans.’  He  ought  to  apply  the  same  title  to 
me  too.”  So  the  Brahman  went  to  the  Teacher  and  asked  him  about 
the  matter.  Said  the  Teacher  to  the  Brahman,  “Brahman,  I do  not 
call  a man  a Brahman  merely  because  he  wears  matted  locks,  merely 
because  of  his  birth  and  lineage.  But  he  that  has  penetrated  the 
truth,  him  alone  do  I call  a ‘Brahman.’”  So  saying,  he  pronounced 
the  following  Stanza, 

393.  It  is  not  matted  locks  or  lineage  or  birth  that  makes  a Brahman; 

But  he  in  whom  Truth  exists,  and  the  Law,  he  is  blessed,  he  is  a Brahman. 


XXVI.  11.  THE  TRICKSTER  BRAHMAN  1 

What  is  the  use  of  your  matted  locks?  This  religious  instruction 
was  given  by  the  Teacher  while  he  was  in  residence  at  Pagoda  Hall 
with  reference  to  a certain  trickster  Brahman  who  imitated  a bat.  [153] 

This  Brahman,  so  the  story  goes,  used  to  climb  a certain  kakudha- 
tree  that  grew  close  to  the  gate  of  the  city  of  Vesali,  grasp  a branch 
with  his  two  feet,  and  swing  himself  from  the  branch,  head  dowmwards. 
And  hanging  thus,  he  would  cry  out,  “Give  me  a hundred  kapilas! 
Give  me  pennies!  Give  me  a slave-woman!  If  you  don’t  give  me  what 
I ask  for,  I will  let  myself  drop  from  this  tree  and  kill  myself  and 
make  this  city  as  though  it  had  never  been  a city!” 

As  the  Tathagata,  accompanied  by  the  Congregation  of  Monks, 
entered  the  city,  the  monks  saw  this  Brahman  hanging  from  the  tree, 
and  when  they  departed  from  the  city,  still  they  saw’  him  hanging 
there,  just  as  he  hung  wrhen  they  entered  the  city.  The  residents  of 
the  city  thought  to  themselves,  “This  fellow7  has  been  hanging  thus 
from  this  tree  ever  since  early  morning;  should  he  fall,  he  is  likely 
to  make  this  city  as  though  it  had  never  been  a city.”  And  because  of 
fear  that  their  city  might  be  destroyed,  they  complied  with  all  of  his 
demands  and  gave  him  all  that  he  asked  for.  “We  have  given  you 
all  that  you  asked  for,”  said  they.  Thereupon  he  descended  from 
the  tree  and  departed  with  the  spoils. 

The  monks  saw7  the  trickster  Brahman  wandering  about  in  the 
neighborhood  of  the  monastery,  bellowdng  like  a cow,  and  immediately 
recognized  him.  “Brahman,”  they  asked,  “did  you  get  what  you 

1 The  Story  of  the  Past  follows  closely  Jaiaka  325:  iii.  84—86.  Cf.  also  Jatakas 
138:  i.  480-482,  and  277:  ii.  382-384.  Text:  N iv.  152-156. 


284 


Book  26,  Story  11.  Dhammapada  39 ^ [N.4.153m- 


asked  for?”  “Yes,”  replied  the  Brahman,  “I  got  what  I asked  for.” 
The  monks  reported  the  incident  to  the  Tathagata  within  the  monas- 
tery’. Said  the  Teacher,  “Monks,  this  is  not  the  first  time  this  Brah- 
man has  been  a trickster  and  a thief;  he  was  a trickster  and  a thief 
in  a previous  state  of  existence  also.  [154]  But  while  in  his  present 
state  of  existence  he  deceives  the  simple-minded,  in  his  previous  state 
of  existence  he  failed  to  confound  the  wise.”  Complying  with  a 
request  of  the  monks,  the  Teacher  related  the  following 

11a.  Story  of  the  Past:  The  false  ascetic  and  the  king  of  the 

lizards 

Once  upon  a time  a certain  ascetic  lodged  near  a certain  village 
of  farmers,  and  this  ascetic  was  a hypocrite.  Now  there  was  a certain 
family  that  used  to  look  after  his  needs:  by  day,  of  the  food  on  hand, 
whether  hard  or  soft,  they  always  gave  a portion  to  the  ascetic  just 
as  they  did  to  their  own  children;  and  in  the  evening  they  would 
set  aside  a portion  of  the  food  prepared  for  their  supper,  and  give  it 
to  him  on  the  following  day. 

One  day  towards  evening,  they  obtained  some  lizard-meat,  and 
after  cooking  it  carefully,  set  aside  a portion  for  the  ascetic  and  gave 
it  to  him  on  the  following  day.  The  ascetic  smelled  the  meat,  and 
no  sooner  had  he  done  so  than  he  was  bound  fast  by  the  bonds  of  the 
craving  of  taste.  “What  kind  of  meat  is  that?”  he  asked.  “Lizard- 
meat,”  was  the  reply.  Having  made  his  round  for  alms,  he  took  all  of 
the  ghee  and  curds  and  peppery  stuff  with  him  to  his  hut  of  leaves  and 
grass  and  laid  them  aside. 

Now  not  far  from  the  leaf-hut,  in  a certain  ant-hill,  dwelt  the 
king  of  the  lizards,  and  it  was  the  custom  of  the  king  of  the  lizards 
from  time  to  time  to  call  upon  the  ascetic  and  pay  his  respects  to  him. 
But  on  that  particular  day  this  ascetic  said  to  himself,  “I  will  kill 
that  lizard,”  and  concealing  a stick  in  a fold  of  his  garments,  he  lay 
down  quite  near  that  ant-hill  and  pretended  to  be  asleep.  When 
the  king  of  the  lizards  came  out  of  his  ant-hill  and  approached  the 
ascetic,  observing  the  peculiar  attitude  in  which  the  ascetic  lay,  he 
said  to  himself,  “I  don’t  like  the  way  my  teacher  acts  to-day,”  and 
turning  around,  wriggled  off  in  the  opposite  direction.  The  ascetic, 
noticing  that  the  lizard  had  turned  around,  [155]  threw  the  stick  at 
him,  intending  to  kill  him,  but  the  stick  went  wide  of  the  mark.  The 
king  of  the  lizards  crawled  into  the  ant-hill,  and  poking  his  head  out 
and  looking  around,  said  to  the  ascetic, 


-N.4. 15620]  The  trickster  Brahman  285 

When  I approached  you,  I believed  you  to  be  a true  ascetic,  but  you  are  utterly  lacking 
in  self-control. 

For  in  seeking  to  hit  me  with  your  stick  you  have  conducted  yourself  in  a manner 
unworthy  of  a true  ascetic. 

394.  What  is  the  use  of  your  matted  locks,  vain  man  ? What  is  the  use  of  your  antelope 
skin? 

There  is  a jungle  within  you;  it  is  only  the  exterior  that  you  polish  and  cleanse. 

Then  said  the  ascetic  to  the  lizard,  seeking  to  tempt  him  with  his 
possessions, 

Come,  lizard,  come  back  again,  feed  upon  this  porridge  of  hill-paddy. 

I have  oil  and  salt  and  pepper  in  abundance. 

When  the  king  of  the  lizards  heard  these  words  of  the  ascetic, 
he  said,  “The  more  you  talk,  the  more  I wish  to  run  away.”  So  saying 
he  recited  the  following  Stanza, 

All  the  more  reason  why  I should  enter  an  ant-hill  as  high  as  a hundred  men ; 

You  speak  of  oil  and  salt  and  pepper,  but  such  food  is  not  good  for  me. 

Having  thus  spoken,  he  continued,  “All  this  time  I vainly  imagined 
you  to  be  an  ascetic,  but  when  just  now  you  threw  your  stick  at  me, 
desiring  to  kill  me,  at  that  moment  you  ceased  to  be  an  ascetic.  [156] 
What  is  the  use  of  matted  locks  to  a man  like  you,  who  utterly  lack 
wisdom?  What  is  the  use  of  your  antelope  skin,  all  furnished  with 
claws?  For  there  is  a jungle  within  you;  it  is  only  the  exterior  that 
you  polish  and  cleanse.”  End  of  Story  of  the  Past. 

When  the  Teacher  had  related  this  Story  of  the  Past,  he  summed 
up  the  Jataka,  identifying  the  personages  as  follows : “At  that  time 
this  trickster  was  the  ascetic,  but  the  king  of  the  lizards  was  I myself.” 
And  making  plain  the  circumstance  of  the  rebuking  of  the  trickster 
Brahman  by  the  wise  lizard,  the  Teacher  recited  the  following  Stanza, 

394.  What  is  the  use  of  your  matted  locks,  vain  man?  What  is  the  use  of  your  antelope 
skin? 

There  is  a jungle  within  you;  it  is  only  the  exterior  that  you  polish  and  cleanse. 


XXVI.  12.  KISA  GOTAMI,  WEARER  OF  REFUSE-RAGS  1 

That  man  who  wears  refuse-rags.  This  religious  instruction  was 
given  by  the  Teacher  while  he  was  in  residence  at  Mount  Vulture 
Peak  with  reference  to  Kisa  Gotaml.  [157] 


1 Text:  N iv.  156-157. 


286 


Book  26,  Story  Ilf..  Dhammapada  397  [N.4.1571- 


For  at  that  time,  at  the  end  of  the  first  watch,  Sakka,  attended  by 
a host  of  deities,  drew  near  the  Teacher,  saluted  the  Teacher,  sat 
down  respectfully  on  one  side,  and  listened  to  the  Teacher  as  he 
preached  the  Law  in  his  usual  pleasing  manner.  At  that  moment 
Kisa  GotamI  said  to  herself,  “I  will  go  see  the  Teacher,”  and  pro- 
ceeded thither  through  the  air.  But  when  she  saw  Sakka,  she  turned 
back.  Sakka  saw  her  salute  the  Teacher  and  turn  back,  and  straight- 
way asked  the  Teacher,  “Reverend  Sir,  who  is  this  that  draws  nigh 
to  you,  and  then,  seeing  you,  turns  back?”  The  Teacher  replied, 
“Great  king,  this  is  my  daughter  Kisa  GotamI,  foremost  of  the  nuns 
who  wear  refuse-rags.”  So  saying,  he  pronounced  the  following  Stanza, 

395.  That  man  who  wears  refuse-rags,  that  man  who  is  lean,  that  man  whose  veins 
stand  out  all  over  his  body. 

That  man  who  meditates  alone  in  the  forest,  that  man  I call  a Brahman. 


XXVI.  13.  WHAT  IS  A BRAHMAN? 1 

I call  not  a man  a Brahman.  This  religious  instruction  was  given 
by  the  Teacher  while  he  wTas  in  residence  at  Jetavana  with  reference 
to  a certain  Brahman.  [158] 

The  story  goes  that  this  Brahman  one  day  said  to  himself,  “The 
monk  Gotama  calls  his  own  disciples  ‘Brahmans.’  Now  I was  reborn 
in  the  womb  of  a Brahman  mother;  therefore  he  ought  to  apply  this 
title  to  me  too.”  So  he  approached  the  Teacher  and  asked  him  about 
the  matter.  Said  the  Teacher  to  the  Brahman,  “I  do  not  call  a man 
a Brahman  merely  because  he  received  a new  existence  in  the  womb 
of  a Brahman  mother.  But  he  that  is  without  worldly  possessions, 
he  that  grasps  not  after  the  things  of  this  world,  him  alone  I call  a 
Brahman.”  So  saying,  he  pronounced  the  following  Stanza, 

396.  I call  not  a man  a Brahman  for  that  he  has  issued  from  the  womb  of  a Brahman 
mother  or  sprung  from  a Brahman  mother. 

Such  a man  addresses  me  as  “Sir,”  such  a man  has  worldly  possessions. 

But  he  that  is  without  worldly  possessions,  he  that  seeks  not  the  things  of  this 
world,  him  alone  I call  a Brahman. 

XXVI.  14.  UGGASENA  THE  ACROBAT 2 

He  that  has  severed  all  the  attachments.  This  religious  instruction 
was  given  by  the  Teacher  while  he  was  in  residence  at  Veluvana  with 


1 Cf.  xxvi.  10.  Text:  N iv.  158. 


2 Cf.  xxiv.  6.  Text:  N iv.  159. 


-N.4.16018] 


287 


Uggasena  the  acrobat 

reference  to  Uggasena.  [159]  This  story  has  been  related  in  detail  in 
the  Commentary  on  the  Stanza  beginning  with  the  words,  “Give  up 
the  things  of  the  past,  give  up  the  things  of  the  future.” 

For  at  that  time,  when  the  monks  said  to  the  Teacher,  “Reverend 
Sir,  Uggasena  says,  ‘I  have  no  fear;’  without  a doubt  he  says  that 
which  is  not  true,  utters  falsehood,”  the  Teacher  replied,  “Monks, 
those  who,  like  my  son,  have  severed  the  attachments,  have  no  fear.” 
So  saying,  he  pronounced  the  following  Stanza, 

397.  He  that  has  severed  all  the  attachments,  he  that  trembles  not. 

He  that  has  escaped  from  every  bond  and  is  unshackled,  such  a man  I call  a 
Brahman. 


XXVI.  15.  A TUG  OF  WAR 1 

He  that  has  cut  the  strap.  This  religious  instruction  was  given  by 
the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to 
two  Brahmans.  [160] 

The  story  goes  that  one  of  these  two  Brahmans  had  an  ox  named 
Little  Red,  Culla  Rohita,  and  the  other  had  an  ox  named  Big  Red, 
Maha  Rohita.  One  day  they  fell  to  arguing  about  the  comparative 
strength  of  their  respective  oxen,  saying,  “My  ox  is  the  strong  one! 
my  ox  is  the  strong  one!  ” When  they  were  tired  of  arguing,  they  said, 
“What  is  the  use  of  our  arguing  about  it?  We  can  find  out  by  driving 
the  two  oxen.”  Accordingly  they  went  to  the  bank  of  the  river 
Aciravati,  loaded  their  cart  with  sand,  and  yoked  up  their  oxen.  At 
that  moment  some  monks  came  to  the  bank  of  the  river  for  the  purpose 
of  bathing.  The  Brahmans  whipped  up  their  oxen,  but  the  cart 
stirred  not  an  inch.  Suddenly  the  straps  and  the  thongs  broke.  The 
Brahmans  saw  the  whole  proceeding,  and  when  they  returned  to  the 
monastery,  told  the  Teacher  all  about  it.  Said  the  Teacher,  “Monks, 
those  are  the  external  straps  and  thongs,  which  whoso  will  may  cut. 
But  a monk  must  cut  the  internal  strap  of  anger  and  the  thong  of 
Craving.”  So  saying,  he  pronounced  the  following  Stanza, 

398.  He  that  has  cut  the  strap,  the  thong,  the  rope,  and  all  their  appendages. 

He  that  has  raised  the  cross-bar,  he  that  is  awakened,  him  I call  a Brahman. 


1 Text:  N iv.  160-161. 


288 


Book  26,  Story  16.  Dhammapada  399  [N.4.i6in- 


XXVI.  16.  THE  PATIENT  SUBDUES  THE  INSOLENT  1 

He  that  endures  abuse.  This  religious  instruction  was  given  by 
the  Teacher  while  he  was  in  residence  at  Veluvana  with  reference  to 
Akkosa  Bharadvaja.  [161] 

For  Akkosa  Bharadvaja  had  a brother  named  Bharadvaja,  and 
a wife  named  Dhananjayani  who  had  attained  the  Fruit  of  Conversion. 
Whenever  she  sneezed  or  coughed  or  stumbled,  she  would  breathe 
forth  the  Solemn  LTtterance,  “ Praise  be  to  Him  That  is  Highly  Exalted, 
All-Worthy,  Supremely  Enlightened!”  One  day,  [162]  while  dis- 
tribution of  food  to  Brahmans  was  in  progress,  she  stumbled,  and 
immediately  breathed  forth  that  Solemn  Utterance  as  usual  with  a 
loud  voice. 

The  Brahman  was  greatly  angered  and  said  to  himself,  “No 
matter  where  it  may  be,  whenever  this  vile  woman  stumbles,  she  utters 
the  praise  of  this  shaveling  monkling  in  this  fashion.”  And  he  said 
to  her,  “Now,  vile  woman,  I will  go  and  worst  that  Teacher  of  yours 
in  an  argument.”  His  wife  replied,  “By  all  means  go,  Brahman;  I 
have  never  seen  the  man  who  could  worst  the  Exalted  One  in  an 
argument.  Nevertheless,  go  ask  the  Exalted  One  a question.”  The 
Brahman  went  to  the  Teacher,  and  without  even  saluting  him,  stood 
on  one  side  and  asked  him  a question,  pronouncing  the  following 
Stanza, 

What  must  one  destroy  to  live  at  ease?  What  must  one  destroy  no  more  to  sorrow? 
Of  what  single  condition  do  you  recommend  the  destruction,  Gotama? 

In  answer,  the  Teacher  pronounced  the  following  Stanza, 

Let  a man  destroy  anger,  and  he  will  live  at  ease;  let  him  destroy  anger,  and  he  will 
no  more  sorrow. 

Poisonous  is  the  root  of  anger,  and  sweet  is  the  top,  Brahman. 

Therefore  the  Noble  applaud  the  destruction  of  anger,  for  when  this  is  destroyed,  there 
is  no  more  sorrow.  [163] 

The  Brahman  believed  in  the  Teacher,  retired  from  the  world, 
and  attained  Arahatship. 

Now  his  younger  brother,  who  was  called  Akkosa  Bharadvaja, 
heard  the  report,  “Your  brother  has  retired  from  the  world,”  and 
greatly  angered  thereat,  w’ent  and  abused  the  Teacher  with  wicked, 

1 This  story  is  almost  word  for  word  the  same  as  Samyutta,  vii.  1.  1:  i.  160-161. 
Text:  N iv.  161-164. 


—N. 4. 1653] 


The  'patient  subdues  the  insolent 


289 


ugly  words.  But  the  Teacher  subdued  him  too  by  employing  the 
illustration  of  the  hard  food  given  to  strangers,  and  he  too  believed  in 
the  Teacher,  retired  from  the  world,  and  attained  Arahatship.  Like- 
wise Akkosa  Bharadvaja’s  two  younger  brothers,  Sundari  Bharadvaja 
and  Bilangika  Bharadvaja,  abused  the  Teacher,  but  the  Teacher 
subdued  them,  and  they  too  retired  from  the  world  and  attained 
Arahatship. 

One  day  in  the  Hall  of  Truth  the  monks  began  the  following  dis- 
cussion: “How  wonderful  are  the  virtues  of  the  Buddhas!  Although 
these  four  brothers  abused  the  Teacher,  the  Teacher,  without  so  much 
as  saying  a word,  became  their  refuge.”  At  that  moment  the  Teacher 
drew  near.  “Monks,”  said  he,  “wThat  is  the  subject  that  engages  your 
attention  now  as  you  sit  here  all  gathered  together?”  “Such  and 
such,”  replied  the  monks.  Then  said  the  Teacher,  “Monks,  because 
I possess  the  power  of  patience,  because  I am  without  sin  among  the 
sinful,  therefore  am  I of  a truth  the  refuge  of  the  multitude.”  So 
saying,  he  pronounced  the  following  Stanza, 

399.  He  that  endures  abuse  and  stripes  and  bonds  without  offense, 

He  whose  power  is  patience  and  whose  army  is  power,  him  I call  a Brahman. 


XXVI.  17.  SARIPUTTA  IS  REVILED  BY  HIS  MOTHER  1 

He  that  is  free  from  anger.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  at  Veluvana  with  reference 
to  Elder  Sariputta.  [164] 

At  that  time,  so  the  story  goes,  the  Elder,  accompanied  by  five 
hundred  monks,  while  making  his  round  for  alms  in  the  village  of 
Nalaka,  came  to  the  door  of  his  mother’s  house.  His  mother  provided 
him  with  a seat,  and  as  she  served  him  wfith  food,  abused  him  roundly, 
saying,  “Ho,  eater  of  leavings!  Failing  to  get  leavings  of  sour  rice- 
gruel,  you  therefore  go  from  house  to  house  among  strangers,  licking 
off  the  back  of  a ladle  such  sour  rice-gruel  as  clings  to  it ! And  for  this 
you  renounced  eighty  crores  of  wealth  and  became  a monk!  You 
have  ruined  me!  Eat  now!”  [165]  Likewise  when  she  gave  food  to 
the  monks,  she  said,  “So  you  are  the  men  who  have  made  my  son 
your  own  page-boy!  Eat  now!”  The  Elder  took  the  food  and 
returned  to  the  monastery. 


1 Text:  N iv.  164-166. 


290 


Book  26,  Story  18.  Dhammapada  1^01  [N.4.i65s- 


Venerable  Rahula  invited  the  Teacher  to  eat.  Said  the  Teacher, 
“Rahula,  where  did  you  go?”  “To  the  village  where  my  grand- 
mother lives,  Reverend  Sir.”  “And  what  did  your  grandmother  say 
to  your  preceptor?”  “Reverend  Sir,  my  grandmother  abused  my 
preceptor  roundly.”  “What  did  she  say?”  “This  and  that.  Reverend 
Sir.”  “And  what  reply  did  your  preceptor  make?”  “He  made  no 
reply,  Reverend  Sir.” 

When  the  monks  heard  this,  they  began  to  talk  about  it  in  the 
Hall  of  Truth.  Said  they,  “Brethren,  how  wonderful  are  the  qualities 
of  the  Elder  Sariputta!  Even  when  his  mother  abused  him  in  this 
fashion,  he  never  got  a bit  angry.”  The  Teacher  drew  near  and  asked 
the  monks,  “Monks,  what  is  the  subject  that  engages  your  attention 
now  as  you  sit  here  all  gathered  together? ” “Such  and  such.”  Then 
said  the  Teacher,  “Monks,  they  that  have  rid  themselves  of  the  evil 
passions  are  free  from  anger.”  So  saying,  he  pronounced  the  following 
.Stanza, 

400.  He  that  is  free  from  anger,  he  that  performs  his  duties  faithfully. 

He  that  keeps  the  Precepts,  he  that  is  free  from  lust. 

He  that  has  subdued  himself,  he  that  wears  his  last  body,  him  I call  a Brahman. 


XXVI.  18.  ARE  NOT  THE  ARAHATS  CREATURES  OF 
FLESH  AND  BLOOD?1 

Even  as  water  does  not  cling  to  a lotus-leaf.  This  religious  instruc- 
tion was  given  by  the  Teacher  while  he  was  in  residence  at  Jetavana 
with  reference  to  the  nun  LTppalavanna.  [166]  The  story  has  been 
related  at  length  in  the  Commentary  on  the  Stanza  beginning  with 
the  words,  “As  sweet  as  honey  thinks  a fool  an  evil  deed.”  For  it 
is  there  said: 

Some  time  later,  the  throng  in  the  Hall  of  Truth  began  the  follow- 
ing discussion:  “To  be  sure  those  that  have  rid  themselves  of  the  De- 
pravities gratify  their  passions.  Why  should  they  not?  For  they  are 
not  kolapa-trees  or  ant-hills,  but  are  living  creatures  with  bodies  of 
moist  flesh.  Therefore  they  also  like  the  pleasures  of  love.”  At  that 
moment  the  Teacher  drew  near.  “Monks,”  he  inquired,  “what  is  the 
subject  that  engages  your  attention  now  as  you  sit  here  all  gathered 
together  ? ” “ Such  and  such,”  was  the  reply.  Said  the  Teacher,  “No, 


1 Cf.  Story  v.  10.  Text:  N iv.  166-167. 


-N.4.1687] 


Are  not  the  Arahats  flesh  and  blood? 


291 


monks,  they  that  have  rid  themselves  of  the  Depravities  neither  like 
the  pleasures  of  love  nor  gratify  their  passions.  For  even  as  a drop 
of  water  which  has  fallen  upon  a lotus-leaf  does  not  cling  thereto  or 
remain  thereon,  but  rolls  over  and  falls  off,  even  as  a grain  of  mustard- 
seed  does  not  cling  to  the  point  of  an  awl  or  remain  thereon,  but  rolls 
over  and  falls  off,  [167]  precisely  so  twofold  love  clings  not  to  the 
heart  of  one  that  has  rid  himself  of  the  Depravities  or  remain  there.” 
And  joining  the  connection,  he  preached  the  Law,  pronouncing  the 
following  Stanza, 

401.  Even  as  water  does  not  cling  to  a lotus-leaf,  nor  a grain  of  mustard-seed  to  the 
point  of  an  awl. 

Whoso  in  like  manner  clings  not  to  the  pleasures  of  sense,  him  I call  a Brahman. 


XXVI.  19.  A SLAVE  LAYS  DOWN  HIS  BURDEN 1 

He  that  realizes  even  here  in  this  world  the  destruction  of  his  own 
suffering.  This  religious  instruction  wyas  given  by  the  Teacher 
■while  he  was  in  residence  at  Jetavana  with  reference  to  a certain 
Brahman. 

The  story  goes  that  at  a time  previous  to  the  promulgation  of  the 
precept  forbidding  the  admission  of  runaway  slaves  to  the  Order,  a 
certain  slave  of  this  Brahman  ran  away,  was  admitted  to  the  Order, 
and  attained  Arahatship.  The  Brahman  searched  everywhere,  but 
failed  to  find  his  slave.  One  day,  as  the  former  slave  was  entering 
the  city  with  the  Teacher,  the  Brahman  saw  him  in  the  gateway,  and 
took  firm  hold  of  his  robe.  The  Teacher  turned  around  and  asked, 
“What  do  you  mean  by  this,  Brahman?”  “This  is  my  slave,  Sir 
[168]  Gotama.”  “His  burden  has  fallen  from  him.  Brahman.” 
When  the  Teacher  said,  “His  burden  has  fallen  from  him,”  the  Brah- 
man understood  at  once  that  his  meaning  was,  “He  is  an  Arahat.” 
Therefore  he  addressed  the  Teacher  again,  saying,  “Is  that  so,  Sir 
Gotama?”  “Yes,  Brahman,”  replied  the  Teacher,  “his  burden  has 
fallen  from  him.”  So  saying,  he  pronounced  the  following  Stanza, 

402.  He  that  realizes  right  here  in  this  world  hour  his  suffering  may  be  ended, 

He  whose  burden  has  fallen  from  him,  he  who  has  freed  himself  from  the  shackles, 
him  I call  a Brahman. 


1 Text:  N iv.  167-168. 


292 


Book  26,  Story  21.  Dhammapada  J+Olf.  [N.4.I6815- 


XXVI.  20.  KHEMA  THE  WISE1 

He  that  possesses  profound  wisdom.  This  religious  instruction  was 
given  by  the  Teacher  while  he  was  in  residence  on  Mount  Vulture 
Peak  with  reference  to  the  nun  Khema. 

For  one  day,  immediately  after  the  first  watch,  Sakka  king  of 
gods  came  with  his  retinue  of  deities,  sat  down,  and  listened  to  the 
Teacher  as  he  discoursed  in  his  usual  pleasant  manner  on  the  Law. 
At  that  moment  the  nun  Khema  said  to  herself,  “I  will  go  see  the 
Teacher,”  and  drew7  near  to  the  presence  of  the  Teacher.  [169] 
But  when  she  saw7  Sakka,  she  saluted  the  Teacher,  poised  in  the  air 
as  she  wras,  turned  around,  and  departed.  Sakka  saw  her  and  asked 
the  Teacher,  “Who  was  that,  Reverend  Sir,  that  drew  near  to  your 
presence,  and  then,  poised  in  the  air  as  she  was,  saluted  you  and  turned 
around  and  departed?”  The  Teacher  replied,  “That,  great  king, 
was  my  daughter  Khema,  possessed  of  great  wisdom,  knowing  well 
what  is  the  Path  and  what  is  not  the  Path.”  So  saying,  he  pronounced 
the  following  Stanza, 

403.  He  that  possesses  profound  wisdom,  he  that  possesses  intelligence, 

He  that  knows  what  is  the  Path  and  what  is  not  the  Path, 

He  that  has  reached  the  supreme  goal,  him  I call  a Brahman. 


XXVI.  21.  THE  MONK  AND  THE  GODDESS 2 

He  that  holds  himself  aloof.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference 
to  Elder  Tissa  who  dwelt  in  a mountain  cave,  Pabbharavasi  Tissa 
Thera. 

The  story  goes  that  this  Elder  received  a Subject  of  Meditation 
from  the  Teacher,  [170]  retired  to  the  forest,  and  as  he  wras  looking 
about  for  a suitable  lodging,  came  upon  a certain  rock  cave.  The 
moment  he  reached  the  cave,  his  thoughts  became  tranquil.  Thought 
he  to  himself,  “If  I take  up  my  residence  here,  I shall  be  able  to  bring 
to  a successful  termination  the  duties  which  I have  taken  upon  myself 
as  a monk.”  Now  the  deity  who  resided  in  that  rock  cave  thought  to 
herself,  “Hither  has  come  a virtuous  monk,  and  it  will  be  difficult  to 


1 Text:  N iv.  168-169. 


2 Cf.  xxiii.  5.  Text:  N iv.  169-174. 


-N. 4. 1719] 


The  monk  and  the  goddess 


293 


remain  in  one  and  the  same  place  with  him.  But  he  will  probably  re- 
main here  for  one  night  only  and  will  then  depart.”  Accordingly  she 
took  her  children  with  her  and  departed  from  the  cave. 

On  the  following  day,  early  in  the  morning,  the  Elder  entered  the 
village  which  was  his  place  of  resort,  and  went  about  on  his  round  for 
alms.  A certain  female  lay  disciple  saw  him,  and  taking  a liking  to  him, 
provided  a seat  for  him  in  her  house,  gave  him  food,  and  asked  him 
to  permit  her  to  supply  him  with  the  Requisites  for  residence  during 
the  three  months  of  the  rainy  season.  The  Elder  thought  to  himself, 
“Through  this  woman  I can  effect  Escape  from  Existence,”  and  gra- 
ciously consented.  Then  he  returned  to  that  same  rock  cave. 

When  the  deity  saw  him  approaching,  she  thought  to  herself, 
“Without  a doubt  some  one  must  have  invited  him,  and  he  will  de- 
part to-morrow  or  the  day  after.”  Thus  a half-month  passed,  and  she 
thought  to  herself,  “It  is  undoubtedly  the  intention  of  this  Elder  to 
remain  right  here  during  the  entire  season  of  the  rains.  But  it  will 
be  a difficult  matter  for  me  to  dwell  here  with  my  children  in  the  same 
place  with  a virtuous  monk,  and  it  is  out  of  the  question  for  me  to  say 
to  him,  ‘Depart  hence.’  Is  there  perhaps  some  flaw  in  his  virtue?” 
Therefore  the  deity  surveyed  by  the  power  of  Supernatural  Vision 
the  whole  course  of  the  monk’s  life,  from  the  day  he  stood  within  the 
inclosure  and  was  admitted  to  full  membership  in  the  Order.  But 
detecting  no  flaw  in  his  virtue,  she  said  to  herself,  “His  virtue  is  pure 
and  spotless;  however,  I shall  contrive  to  say  something  and  so  cast 
reproach  upon  him.” 

Accordingly  the  deity  went  to  the  house  of  the  female  lay  disciple 
who  supported  the  Elder,  took  possession  of  the  body  of  her  youngest 
son,  and  wrung  his  neck.  Forthwith  his  eyes  bulged  out  and  he  frothed 
at  the  mouth.  When  the  female  lay  disciple  saw  what  had  happened, 
she  screamed  and  said,  “What  does  this  mean?”  Then  the  deity, 
[171]  whose  form  was  invisible,  spoke  thus  to  her,  “I  have  seized  your 
son,  but  do  not  demand  him  as  an  offering.  But  you  must  ask  the 
Elder  who  resorts  to  your  house  for  some  licorice,  and  mixing  this  with 
oil,  you  must  boil  it  and  apply  it  to  the  nose  of  your  son;  under  this 
condition  I will  release  him.” 

Said  the  female  lay  disciple,  “Let  my  son  perish  or  die;  I shall 
never  be  able  to  ask  my  noble  master  for  licorice.”  Said  the  deity, 
“If  you  cannot  bring  yourself  to  ask  for  licorice,  tell  the  Elder  to  put 
some  asafoetida  powder  up  the  child’s  nose.”  “I  cannot  do  this, 
either.”  “Well  then,  sprinkle  on  the  head  of  your  son  some  of  the 


294 


Book  26,  Story  21.  Dhammapada  1+0^  [N.4. 1719- 


water  with  which  you  have  bathed  the  feet  of  the  Elder.”  “This  I 
can  do,”  replied  the  female  lay  disciple. 

So  when  the  Elder  came  at  the  usual  time,  she  provided  him  with 
a seat,  gave  him  rice-gruel  and  hard  food,  and  as  he  sat  eating  his 
meal,  bathed  his  feet.  Having  so  done,  she  took  the  water  and  asked 
the  Elder,  “Reverend  Sir,  I wish  to  sprinkle  this  water  on  the  head  of 
the  boy.”  “Well  then,  sprinkle  it,”  said  the  Elder.  Accordingly  they 
did  so. 

Instantly  the  deity  released  the  boy  and  took  her  stand  at  the  en- 
trance to  the  rock  cave.  When  the  Elder  had  finished  his  meal,  he 
rose  from  his  seat,  and  not  abandoning  his  Subject  of  Meditation,  de- 
parted from  the  house  repeating  to  himself  the  Thirty-two  Constituent 
Parts  of  the  Body.  When  the  Elder  reached  the  entrance  to  the  rock 
cave,  the  deity  said  to  him,  “Great  physician,  great  physician,  do 
not  enter  here.”  The  Elder  stopped  right  there  and  said,  “Who  are 
you?”  [172]  “I  am  the  deity  residing  here.” 

The  Elder  thought  to  himself,  “Has  there  ever  been  an  occasion 
when  I have  performed  the  work  of  a physician?”  He  surveyed  the 
whole  course  of  his  life  from  the  day  when  he  stood  within  the  inclosure 
and  was  admitted  to  full  membership  in  the  Order,  and  perceiving  not 
so  much  as  a freckle  or  a black  speck  on  his  virtue,  said  to  the  deity, 
“I  see  no  occasion  when  I have  performed  the  work  of  a physician; 
why  do  you  speak  thus?” 

Said  the  deity,  “You  see  no  occasion?”  Said  the  Elder,  “Precisely 
so;  I see  no  occasion.”  “I  will  inform  you.”  “Yes,  pray  inform  me.” 
“Let  talk  stand  afar  off  for  the  moment.  Did  you,  or  did  you  not,  on 
this  very  day  sprinkle  the  water  with  which  your  feet  were  bathed 
on  the  head  of  the  son  of  a female  lay  disciple  who  is  your  supporter, 
when  he  was  seized  by  an  evil  spirit?”  “Yes,  I did  so  sprinkle  water.” 
“Do  you  not  see  this? ” “ Is  this  what  you  are  talking  about? ” “ Yes, 
this  is  what  I am  talking  about.” 

The  Elder  thought  to  himself,  “The  self  within  me  is  indeed  en- 
dowed with  right  resolve!  My  conduct  is  indeed  in  accordance  with 
the  precepts  of  the  teaching  which  I have  received!  Even  this  deity 
could  not  see  so  much  as  a freckle  or  a black  speck  on  my  virtue,  which 
I have  preserved  in  accordance  with  the  four  precepts  of  purity,  and 
saw  only  the  fact  that  I had  sprinkled  on  the  head  of  a boy  the  water 
with  which  my  feet  were  bathed.”  And  as  he  thought  upon  the  per- 
fection of  his  virtue,  intense  joy  sprang  up  within  him.  Suppressing 
this  emotion,  without  lifting  a foot  from  the  ground,  he  then  and  there 


-N.4. 174is] 


The  monk  and  the  goddess 


295 


attained  Arakatship.  And  admonishing  the  deity,  he  said,  “Since  you 
have  foully  assailed  a monk  like  me  whose  virtue  is  pure  and  spotless, 
no  longer  remain  here  in  this  place  of  residence;  depart  hence.” 
So  saying,  he  breathed  forth  the  following  Solemn  Utterance:  [173] 

My  life  is  pure,  my  monkhood  stainless. 

Do  not  assail  one  who  is  pure;  depart  from  this  forest. 

The  Elder  continued  to  reside  there  during  the  remainder  of  the 
season  of  the  rains  and  then  returned  to  the  Teacher.  The  monks 
asked  him,  “Brother,  have  you  brought  to  a successful  termination 
the  duties  which  you  took  upon  yourself  as  a monk?”  Then  the  Elder 
told  the  monks  the  whole  story  of  his  experiences,  beginning  at  the 
day  when  he  entered  upon  residence.  “Brother,”  said  the  monks, 
“when  the  deity  spoke  thus  to  you,  were  you  not  angry? ” “No,  I was 
not  angry.” 

The  monks  said  to  the  Tathagata,  “Reverend  Sir,  this  monk  utters 
a falsehood.  He  says  that  even  when  the  deity  said  this  and  that  to 
him,  he  did  not  get  angry.”  The  Teacher  listened  to  what  they  had  to 
say,  and  then  replied,  “No,  monks,  my  son  does  not  become  angry. 
He  holds  converse  neither  with  laymen  nor  with  monks;  he  lives  a life 
apart,  desires  but  little,  and  is  contented.”  So  saying,  he  pronounced 
the  following  Stanza, 

404.  He  that  holds  himself  aloof  both  from  householders  and  from  the  houseless. 

He  that  wanders  about  without  a home,  he  that  desires  but  little,  such  a man 
I call  a Brahman. 


XXVI.  22.  THE  MONK  AND  THE  WOMAN 1 

He  that  has  laid  aside  the  rod.  This  religious  instruction  was  given 
by  the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference 
to  a certain  monk.  [174] 

It  appears  that  this  monk,  upon  receiving  a Subject  of  Meditation 
from  the  Teacher,  retired  to  the  forest,  applied  himself  diligently 
to  the  practice  of  meditation,  and  attained  Arahatship.  Thereupon 
he  said  to  himself,  “I  wdll  inform  the  Teacher  of  the  great  blessing  wdiich 
I have  received,”  and  set  out  from  the  forest.  Nowr  a woman  living  in 
a certain  village  through  which  he  passed,  had  just  had  a quarrel  with 
her  husband,  and  as  soon  as  her  husband  wras  out  of  the  house,  said  to 


1 Text:  N iv.  174-176. 


296 


Book  26,  Story  23.  Dhammapada  1^06  [N.4.i74is- 


herself,  “I  will  return  to  the  house  of  my  family.”  So  saying,  she 
set  out  on  the  road.  As  she  went  along  the  road,  she  saw  the  Elder. 
“I’ll  keep  not  far  from  this  Elder,”  thought  she,  and  followed  close 
behind  him.  The  Elder  never  looked  at  her  at  all. 

When  her  husband  returned  home  and  saw  his  wife  nowhere  about 
the  house,  he  concluded  to  himself,  “She  must  have  gone  to  the  village 
where  her  family  lives,”  and  followed  after  her.  When  he  saw  her,  he 
thought  to  himself,  “It  cannot  be  that  this  woman  would  enter  this 
forest  all  by  herself;  in  whose  company  is  she  going?”  All  of  a sudden 
he  saw  the  Elder.  [175]  Thought  he,  “This  monk  must  have  taken 
her  away  with  him,”  and  went  up  to  the  monk  and  threatened  him. 
Said  the  woman,  “This  good  monk  never  so  much  as  looked  at  me 
or  spoke  to  me;  do  not  say  anything  to  him.”  Her  husband  re- 
plied, “Do  you  mean  to  tell  me  that  you  took  yourself  off  in  this 
fashion?  I will  treat  him  as  you  alone  deserve  to  be  treated.”  And 
in  a burst  of  rage,  out  of  hatred  for  the  woman,  he  beat  the  Elder 
soundly,  and  having  so  done,  took  the  woman  with  him  and  returned 
home. 

The  Elder’s  whole  body  was  covered  with  weals.  After  his  return 
to  the  monastery  the  monks  who  rubbed  his  body  noticed  the  weals 
and  asked  him,  “What  does  this  mean?”  He  told  them  the  whole 
story.  Then  the  monks  asked  him,  “Brother,  but  when  this  fellow 
struck  you  thus,  what  did  you  say?  or  did  you  get  angry?”  “No, 
brethren,  I did  not  get  angry.”  Thereupon  the  monks  went  to  the 
Teacher  and  reported  the  matter  to  him,  saying,  “Reverend  Sir,  when 
we  asked  this  monk,  ‘Did  you  get  angry?’  he  replied,  ‘No,  brethren, 
I did  not  get  angry.’  He  does  not  speak  the  truth,  he  utters  false- 
hood.” The  Teacher  listened  to  what  they  had  to  say  and  then  re- 
plied, “Monks,  they  that  have  rid  themselves  of  the  evil  passions  have 
laid  aside  the  rod;  even  for  those  that  strike  them,  they  cherish  no 
anger.”  So  saying,  he  pronounced  the  following  Stanza, 

405.  He  that  has  laid  aside  the  rod,  and  inflicts  not  punishment  on  living  beings, 
whether  animate  or  inanimate, 

He  that  kills  not  nor  causes  to  kill,  such  a man  I call  a Brahman. 


-N.4. 177ia] 


The  four  novices 


297 


XXVI.  23.  THE  FOUR  NOVICES  1 

He  that  opposes  not.  This  religious  instruction  was  given  by  the 
Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to  four 
novices.  [176] 

The  story  goes  that  the  wife  of  a certain  Brahman  prepared  food 
for  four  specially  designated  monks,  and  said  to  the  Brahman  her 
husband,  “Go  to  the  monastery,  have  the  steward  pick  out  four  old 
Brahmans,  and  bring  them  here.”  The  Brahman  went  to  the  monas- 
tery and  said,  “Have  four  Brahmans  picked  out  for  me  and  give 
them  to  me.”  There  fell  to  him  four  seven-year-old  novices  who  had 
attained  Arahatship,  Samkicca,  Pandita,  Sopaka,  and  Revata.  The 
Brahman’s  wife  had  costly  seats  prepared  and  stood  waiting.  At 
sight  of  the  novices,  she  was  filled  with  rage,  and  sputtering  as  when 
salt  is  dropped  on  a brazier,  she  said  to  her  husband,  “You  have 
gone  to  the  monastery  and  brought  back  with  you  four  youngsters  not 
old  enough  to  be  your  grandsons.”  [177]  She  refused  to  let  them  sit 
on  the  seats  which  she  had  prepared,  but  spreading  some  low  seats 
for  them,  said  to  them,  “Sit  here!”  Then  she  said  to  her  husband, 
“Brahman,  go  look  out  some  old  Brahmans  and  bring  them  here.” 

The  Brahman  went  to  the  monastery,  and  seeing  Elder  Sariputta, 
said  to  him,  “Come,  let  us  go  to  our  house,”  and  took  him  back  home 
with  him.  When  the  Elder  reached  the  house  and  saw  the  novices, 
he  asked,  “Have  these  Brahmans  received  food?”  “No,  they  have 
received  no  food.”  Knowing  that  food  had  been  prepared  for  just 
four  persons,  he  said,  “Bring  me  my  bowl,”  and  taking  his  bowl,  de- 
parted. The  Brahman’s  wife  asked,  “What  did  he  say?”  Her  hus- 
band replied,  “He  said,  ‘These  Brahmans  sitting  here  ought  to  receive 
food.  Bring  me  my  bowl.’  So  saying,  he  took  his  bowl  and  departed.” 
Said  the  Brahman’s  wife,  “It  must  be  that  he  did  not  wish  to  eat; 
go  quickly,  look  out  another  Brahman  and  bring  him  here.”  The 
Brahman  went  back  to  the  monastery,  and  seeing  Elder  Moggallana 
the  Great,  said  the  same  thing  to  him,  and  brought  him  back  home 
with  him.  When  Elder  Moggallana  the  Great  saw  the  novices,  he  said 
the  same  thing  as  had  Elder  Sariputta,  and  taking  his  bowl,  departed. 
Then  said  the  Brahman’s  wife  to  her  husband,  “These  Elders  do  not 
wish  to  eat;  go  to  the  Brahmans’  pale  and  bring  back  with  you  a 
single  old  Brahman.” 


1 Text:  N iv.  176-180. 


298 


Book  26,  Story  23.  Dhammapada  J>06  [N. 4. 17718- 

Now  the  novices  had  had  nothing  to  eat  from  early  morning  and 
sat  there  famished  with  hunger.  By  the  power  of  their  merit  Sakka’s 
seat  showed  signs  of  heat.  Considering  within  himself  what  might 
be  the  cause,  he  perceived  that  the  novices  had  sat  there  from  early 
morning  and  that  they  were  weak  and  exhausted.  “It  is  my  duty  to 
go  there,”  thought  Sakka.  So  disguising  himself  as  an  old  Brahman, 
worn  out  by  old  age,  he  went  to  the  Brahmans’  pale  and  sat  down  in 
the  most  conspicuous  seat  of  the  Brahmans.  [178]  When  the  Brahman 
saw  him,  he  thought  to  himself,  “Now  my  wife  will  be  delighted,”  and 
saying,  “Come,  let  us  go  home,”  he  took  him  and  went  back  home  with 
him.  When  the  Brahman’s  wife  saw  him,  her  heart  was  filled  with 
delight.  She  took  the  rugs  and  mats  which  were  spread  over  two 
seats,  spread  them  over  one,  and  said  to  him,  “Noble  Sir,  sit  here.” 

When  Sakka  entered  the  house,  he  saluted  the  four  novices  with 
the  Five  Rests,  and  finding  a place  for  himself  at  the  edge  of  the  seats 
where  the  novices  were  sitting,  sat  down  cross-legged  on  the  ground. 
When  the  Brahman’s  wife  saw  him,  she  said  to  the  Brahman,  “To  be 
sure  you  have  brought  a Brahman,  but  you  have  brought  back  with 
you  one  old  enough  to  be  your  father.  He  is  going  about  saluting 
novices  young  enough  to  be  his  grandsons.  What  use  have  we  for 
him?  Put  him  out!” 

The  Brahman  seized  him  first  by  the  shoulder,  then  by  the  arm, 
finally  by  the  waist,  and  tried  his  best  to  drag  him  out,  but  he  refused 
to  stir  from  where  he  sat.  Then  the  Brahman’s  wife  said  to  her  hus- 
band, “Come,  Brahman,  you  take  hold  of  one  arm  and  I will  take  hold 
of  the  other.”  So  the  Brahman  and  his  wife  both  took  hold  of  his  two 
arms,  belabored  him  about  the  back,  and  dragged  him  through  the 
door  out  of  the  house.  Nevertheless  Sakka  remained  sitting  in  the 
same  place  in  which  he  had  sat  before,  waving  his  hands  back  and 
forth. 

When  the  Brahman  and  his  wife  returned  and  saw  him  sitting 
in  the  very  same  place  in  which  he  had  sat  before,  they  screamed 
screams  of  terror  and  let  him  go.  At  that  moment  Sakka  made  known 
his  identity.  Then  the  Brahman  and  his  wife  gave  food  to  their  guests. 
When  those  five  persons  had  received  food,  they  departed.  One  of  the 
novices  broke  through  the  circular  peak  of  the  house,  the  second  broke 
through  the  front  part  of  the  roof,  the  third  broke  through  the  back 
part  of  the  roof,  the  fourth  plunged  into  the  earth,  while  Sakka  de- 
parted from  the  house  by  another  route.  Thus  did  those  five  persons 
depart  from  the  house  by  five  different  routes.  [179]  From  that  time 


-N.4. 180is ] The  four  novices  299 

on,  so  it  is  said,  that  house  was  known  as  the  House  with  the  Five 
Openings. 

When  the  novices  returned  to  the  monastery,  the  monks  asked 
them,  “Brethren,  what  was  it  like?”  “Pray  don’t  ask  us,”  replied 
the  novices.  “The  Brahman’s  wife  fumed  with  rage  the  moment  she 
saw  us.  She  refused  to  allow  us  to  sit  on  the  seats  which  she  had  pre- 
pared and  said  to  her  husband,  ‘Make  haste  and  bring  an  old  Brah- 
man.’ Our  preceptor  came,  and  seeing  us,  said,  ‘These  Brahmans 
who  are  sitting  here  ought  to  receive  food.’  So  saying,  he  ordered  his 
bowl  to  be  brought  to  him  and  departed.  Then  the  Brahman’s  wife 
said  to  her  husband,  ‘ Bring  another  old  Brahman.’  Then  the  Brahman 
brought  Elder  Moggallana  the  Great.  When  Elder  Moggallana  the 
Great  saw  us,  he  said  the  same  thing  as  had  Elder  Sariputta  and  de- 
parted. Then  the  Brahman’s  wife  said  to  her  husband,  ‘These  Elders 
do  not  wish  to  eat;  Brahman,  go  to  the  Brahmans’  pale  and  bring 
back  a single  old  Brahman.’  The  Brahman  went  there  and  brought 
back  Sakka,  who  came  in  the  disguise  of  a Brahman.  When  Sakka 
arrived,  the  Brahman  and  his  wife  gave  us  food.” 

“But  were  you  not  angry  with  them  for  what  they  did?”  “No, 
we  were  not  angry.”  When  the  monks  heard  their  reply,  they  re- 
ported the  matter  to  the  Teacher,  saying,  “Reverend  Sir,  when  these 
monks  say,  ‘We  were  not  angry,’  they  say  what  is  not  true,  they 
utter  falsehood.”  Said  the  Teacher,  “Monks,  they  that  have  rid 
themselves  of  the  evil  passions  oppose  not  them  by  whom  they  are 
opposed.”  So  saying,  he  pronounced  the  following  Stanza,  [180] 

406.  He  that  opposes  not  those  by  whom  he  is  opposed,  he  that  is  meek  among  those 
that  have  taken  the  rod, 

He  that  is  free  from  craving  among  those  that  crave,  such  a man  I call  a Brahman. 


XXVI.  24.  DID  BIG  WAYMAN  YIELD  TO  ANGER?1 

That  man  from  whom  lust.  This  religious  instruction  was  given  by 
the  Teacher  while  he  was  in  residence  at  Veluvana  with  reference  to 
Big  Wayman. 

This  Venerable  Elder,  when  Little  Wayman  was  unable  in  three 
months  to  learn  by  heart  a single  Stanza,  expelled  him  from  the 
monastery  and  closed  the  door,  saying  to  him,  “You  lack  the  capacity 


1 Cf.  Story  ii.  3 b (text:  i.  244).  Text:  N iv.  180-181. 


300 


Book  26,  Story  25.  Dhammapada  508  [N.4.i80is- 


to  receive  religious  instruction,  and  you  have  also  fallen  away  from  the 
enjoyments  of  the  life  of  a householder.  Why  should  you  continue  to 
live  here  any  longer?  Depart  hence.”  The  monks  began  a discussion 
of  the  incident,  saying,  ‘‘Brethren,  Elder  Big  Wayman  did  this  and 
that.  [181]  Doubtless  anger  springs  up  sometimes  even  within  those 
who  have  rid  themselves  of  the  Depravities.”  At  that  moment  the 
Teacher  drew  near  and  asked  them,  “Monks,  what  is  the  subject  that 
engages  your  attention  now  as  you  sit  here  all  gathered  together?” 
When  the  monks  told  him  the  subject  of  their  conversation,  he  said, 
“No,  monks,  those  who  have  rid  themselves  of  the  Depravities  have 
not  the  Contaminations,  lust,  hatred,  and  delusion.  What  my  son  did 
he  did  because  he  put  the  Law,  and  the  Spirit  of  the  Law,  before  all 
things  else.”  So  saying,  he  pronounced  the  following  Stanza, 

407.  That  man  from  whom  lust  and  hatred  and  pride  and  envy  have  been  made  to  fall. 
Even  as  a grain  of  mustard-seed  from  the  point  of  an  awl,  that  man  I call  a 
Brahman. 


XXVI.  25.  THE  FORCE  OF  HABIT 1 

Free  from  harshness.  This  religious  instruction  was  given  by  the 
Teacher  while  he  was  in  residence  at  Veluvana  with  reference  to  Elder 
Pilindavaccha. 

It  seems  that  this  Venerable  Elder  was  in  the  habit  of  accosting 
both  laymen  and  monks  with  the  epithet  commonly  applied  only  to 
outcasts.  “Come,  vile  fellow!  Go,  vile  fellow,”  he  would  say  to  every- 
one he  met.  [182]  One  day  several  monks  complained  about  his 
conduct  to  the  Teacher,  saying,  “Reverend  Sir,  Venerable  Pilin- 
davaccha accosts  the  monks  with  an  epithet  applicable  only  to  out- 
casts.” The  Teacher  caused  him  to  be  summoned  before  him.  “Is 
the  charge  true,  Vaceha,”  said  the  Teacher,  “that  you  accost  the  monks 
with  an  epithet  applicable  only  to  outcasts?”  “Yes,  Reverend  Sir,” 
replied  Pilindavaccha,  “the  charge  is  true.” 

The  Teacher  called  before  his  mind  the  previous  abodes  of  that 
Venerable  Elder  and  said  to  the  monks,  “Monks,  be  not  offended 
with  the  monk  Vaccha.  Monks,  it  is  not  because  Vaccha  entertains 
feelings  of  hatred  within  him,  that  he  accosts  his  brother  monks  with 

1 Cf.  TJdana , iii.  6:  28-29;  Ahguttara  Commentary  on  Etadagga  Vagga,  Story  of 
Pilindavaccha;  also  Story  xviii.  9.  Text:  N iv.  181-182. 


-N.  4. 18320] 


The  force  of  habit 


301 


an  epithet  applicable  only  to  outcasts.  The  fact  is,  the  monk  Vaccha 
has  passed  through  five  hundred  states  of  existence,  and  in  everyone 
of  these  states  of  existence  he  was  reborn  in  the  family  of  a Brahman. 
The  use  of  this  epithet  has  been  habitual  with  him  for  such  a long 
time  that  he  now  applies  it  to  everyone  he  meets  simply  from  the 
force  of  habit.  He  that  has  rid  himself  of  the  evil  passions  never 
makes  use  of  words  that  are  harsh  and  cruel,  never  makes  use  of 
words  that  cut  hearers  to  the  quick.  It  is  solely  from  the  force  of 
habit  that  my  son  speaks  thus.”  So  saying,  he  expounded  the  Law, 
pronouncing  the  following  Stanza, 

408.  Free  from  harshness,  instructing  the  hearer,  truthful : such  are  the  words  a man 
should  utter; 

Thereby  he  will  offend  none.  Whoso  thus  speaks,  him  I call  a Brahman. 


XXVI.  26.  THE  MONK  WHO  WAS  ACCUSED  OF  THEFT  1 

Whosoever  here  in  this  world.  This  religious  instruction  was 
given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  a certain  Elder.  [183] 

The  story  goes  that  a certain  Brahman  of  false  views  who  lived  at 
Savatthi,  for  fear  his  outer  cloth  might  catch  the  odor  of  his  body, 
took  it  off,  laid  it  aside,  and  sat  down  facing  his  house.  Now  a cer- 
tain monk  who  was  an  Arahat,  on  his  way  to  the  monastery  after 
breakfast,  saw  that  cloth,  and  looking  about  and  seeing  no  one,  and 
therefore  concluding  that  it  had  no  owner,  adopted  it  as  a refuse- 
rag,  and  took  it  with  him.  When  the  Brahman  saw  him,  he  went 
up  to  him  and  abused  him,  saying,  “Shaveling  monkling,  you  are 
taking  my  cloth.”  “Is  this  your  cloth,  Brahman?”  “Yes,  monk.” 
“I  saw  no  one  about,  and  thinking  it  was  a refuse-rag,  took  it  with  me; 
here  it  is.”  So  saying,  the  Elder  gave  the  Brahman  back  his  cloth. 
Then  he  went  to  the  monastery  and  related  the  incident  to  the  monks 
in  detail. 

When  the  monks  heard  his  story,  they  made  fun  of  him,  saying, 
“Brother,  is  the  cloth  you  took  long  or  short,  coarse  or  fine?”  “Breth- 
ren,” replied  the  Elder,  “never  mind  whether  the  cloth  is  long  or 
short,  coarse  or  fine;  I have  no  attachment  for  it.  I took  it,  supposing 
it  to  be  a refuse-rag.”  When  the  monks  heard  his  reply,  they  reported 
the  matter  to  Tathagata,  saying,  “Reverend  Sir,  this  monk  says  what 


1 Text:  N iv.  183-184. 


302 


Book  26,  Story  28.  Dhammajpada  Jfll  [N.4.i83*o- 

is  not  true  and  utters  falsehood.”  Said  the  Teacher,  “No,  monks,  what 
this  monk  says  is  quite  true;  they  that  have  rid  themselves  of  the 
evil  passions  do  not  take  what  belongs  to  others.”  So  saying,  he 
pronounced  the  following  Stanza,  [184] 

409.  Whosoever  here  in  this  world  takes  nothing  that  is  not  given  to  him, 

Whether  it  be  long  or  short,  coarse  or  fine,  beautiful  or  ugly,  him  I call  a Brahman. 


XXVI.  27.  SARIPUTTA  IS  MISUNDERSTOOD  1 

He  that  has  no  desires.  This  religious  instruction  was  given  by 
the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to 
the  Elder  Sariputta. 

The  story  goes  that  once  upon  a time  Elder  Sariputta,  accompanied 
by  his  retinue  of  five  hundred  monks,  went  to  a certain  monastery 
and  entered  upon  residence  for  the  season  of  the  rains.  When  the 
people  saw  the  Elder,  they  promised  to  provide  him  with  all  of  the 
requisites  for  residence.  But  even  after  the  Elder  had  celebrated 
the  Terminal  Festival,  not  all  of  the  requisites  had  as  yet  arrived. 
So  when  he  set  out  to  go  to  the  Teacher  he  said  to  the  monks,  “When 
the  people  bring  the  requisites  for  the  young  monks  and  novices,  pray 
take  them  and  send  them  on;  should  they  not  bring  them,  be  good 
enough  to  send  me  word.”  [185]  So  saying,  he  went  to  the  Teacher. 

The  monks  immediately  began  to  discuss  the  matter,  saying, 
“Judging  by  what  Elder  Sariputta  said  to-day,  Craving  still  persists 
within  him.  For  when  he  went  back,  he  said  to  the  monks  with 
reference  to  the  requisites  for  residence  given  to  his  own  fellow  resi- 
dents, ‘Pray  send  them  on;  otherwise  be  good  enough  to  send  me 
word.’”  Just  then  the  Teacher  drew  near.  “Monks,”  said  he,  “what 
is  the  subject  that  engages  your  attention  now  as  you  sit  here  all 
gathered  together?”  “Such  and  such,”  was  the  reply.  Said  the 
Teacher,  “No,  monks,  my  son  has  no  Craving.  But  the  following 
thought  was  present  to  his  mind,  ‘May  there  be  no  loss  of  merit  to 
the  people,  and  no  loss  of  holy  gain  to  the  young  monks  and  novices.’ 
This  is  the  reason  why  he  spoke  as  he  did.”  So  saying,  he  pronounced 
the  following  Stanza, 

410.  He  that  has  no  desires,  either  in  this  world  or  in  the  next. 

He  that  is  free  from  desires  and  free  from  fetters,  him  I call  a Brahman. 


1 Text:  N iv.  184-185. 


-N. 4.187is] 


Moggallana  is  misunderstood 


303 


XXVI.  28.  MOGGALLANA  IS  MISUNDERSTOOD  1 

He  that  has  no  longings.  This  religious  instruction  was  given  by 
the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to 
Elder  Moggallana  the  Great.  [186] 

This  story  is  similar  to  the  preceding,  except  that  on  this  occasion 
the  Teacher,  perceiving  that  Elder  Moggallana  the  Great  was  free 
from  Craving,  pronounced  the  following  Stanza, 

411.  He  that  has  no  longings,  he  that  fully  understands,  he  that  entertains  no  doubts. 
He  that  has  plunged  into  the  Deathless,  him  I call  a Brahman. 


XXVI.  29.  RENOUNCE  BOTH  GOOD  AND  EVIL 2 

Whosoever  in  this  world  has  escaped  from  the  bonds  both  of  good  and 
of  evil.  This  religious  instruction  was  given  by  the  Teacher  while  he 
was  in  residence  at  Pubbarama  with  reference  to  the  Elder  Revata. 
The  story  has  already  been  related  in  detail  in  the  Commentary  on 
the  Stanza  beginning  with  the  words.  Whether  it  be  in  the  village  or 
in  the  forest;  for  it  is  there  said : 

Again  one  day  the  monks  began  a discussion,  saying,  “Oh,  how 
great  was  the  novice’s  gain!  Oh,  how  great  was  the  novice’s  merit! 
To  think  that  one  man  should  build  five  hundred  habitations  for  five 
hundred  monks!”  Just  then  the  Teacher  drew  near.  “Monks,”  said 
he,  “what  is  the  subject  that  engages  your  attention  now  as  you  sit 
here  all  gathered  together?”  “Such  and  such,”  was  the  reply.  Then 
said  the  Teacher,  “Monks,  my  [187]  son  has  neither  merit  nor 
demerit:  he  has  renounced  both.”  So  saying,  he  pronounced  the 
following  Stanza, 

412.  Whosoever  in  this  world  has  escaped  from  the  bonds  both  of  good  and  of  evil, 
Whosoever  is  free  from  sorrow,  free  from  defilement,  free  from  impurity,  him  I 
call  a Brahman. 


XXVI.  30.  ELDER  MOONLIGHT 3 

He  that  is  spotless  as  the  moon.  This  religious  instruction  was 
given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 

1 Text:  N iv.  185-186.  2 Cf.  vii.  9.  Text:  N iv.  186-187. 

3 With  xxvi.  30  b cf.  xxvi.  37.  Text:  N iv.  187-192. 


304 


Book  26,  Story  30.  Dhammapada  413  [N.4. 18716- 


reference  to  Elder  Moonlight,  Candabha.  The  story  from  beginning 
to  end  is  as  follows: 


30  a.  Story  of  the  Past:  A forester  presents  a moon-disk 

In  times  long  past,  a certain  merchant  living  at  Benares  said  one 
day  to  himself,  “I  will  go  to  the  frontier  and  get  me  some  sandalwood.” 
So  taking  a large  supply  of  garments,  ornaments,  and  the  like,  he 
went  to  the  border  with  five  hundred  carts,  and  halting  for  the  night 
at  the  gate  of  a village,  inquired  of  some  youthful  cowherds  in  the 
forest,  “Is  there  any  in  this  village  who  is  a forester?”  [188]  “There 
is.”  “What  is  his  name?”  “So-and-so.”  “What  is  the  name  of  his 
wife,  and  what  are  the  names  of  his  children?”  “So-and-so.”  “In 
what  place  is  his  house  situated?”  “In  such-and-such  a place.” 
The  merchant  followed  the  directions  given  him  by  the  cowherds, 
seated  himself  in  a comfortable  carriage,  went  to  the  door  of  the 
forester’s  house,  alighted  from  the  carriage,  entered  the  house,  and 
inquired  for  that  woman,  mentioning  such  and  such  a name. 

The  woman  thought  to  herself,  “It  must  be  some  kinsman  of  ours.” 
So  she  came  quickly  and  provided  him  with  a seat.  The  merchant 
sat  down  there,  and  mentioning  the  name  of  her  husband,  inquired 
after  him,  saying,  “Where  is  my  friend?”  “Master,  he  has  gone  to 
the  forest.”  “My  son  So-and-so  and  my  daughter  So-and-so,  where 
are  they?”  Thus  did  he  make  inquiries  after  all  the  members  of  the 
family,  mentioning  the  name  of  each  individual.  Having  so  done,  he 
presented  to  them  all  of  those  garments  and  ornaments,  saying, 
“When  my  friend  returns  from  the  forest,  pray  give  him  too  this  gar- 
ment and  this  ornament.”  The  woman  bestowed  high  honor  on  the 
merchant,  and  when  her  husband  returned  from  the  forest,  said  to  him, 
“Husband,  the  moment  this  visitor  arrived,  he  mentioned  the  name 
of  each  member  of  the  family  and  gave  this  and  that.”  The  forester 
rendered  the  merchant  the  courtesies  which  were  his  due. 

In  the  evening,  as  the  merchant  lay  on  his  couch,  he  asked  the 
forester,  “Friend,  as  you  have  walked  about  the  foot  of  the  mountain, 
have  you  ever  seen  much  of  anything?”  “Nothing  except  that  [189] 
I have  seen  a good  many  trees  with  red  branches.”  “Many  trees?” 
“ Yes,  a good  many.”  “ Well  then,  show  them  to  us.”  So  the  merchant 
accompanied  the  forester  to  the  foot  of  the  mountain,  cut  down  a large 
number  of  red  sandalwood  trees,  and  filled  therewith  his  five  hundred 
carts.  On  the  way  back  the  merchant  said  to  the  forester,  “Friend, 


-N.4. 190n  ] 


Elder  Moonlight 


305 


my  home  is  at  Benares,  in  such-and-such  a place;  pray  come  to  see 
me  from  time  to  time.”  Then  he  added,  “There  is  no  present  I should 
so  appreciate  as  red-branched  trees;  pray  bring  me  these  and  these 
alone.”  “Very  well,”  replied  the  forester.  From  time  to  time  he 
went  to  see  the  merchant,  carrying  with  him  only  red  sandalwood. 
In  return  the  merchant  gave  the  forester  a large  amount  of  money. 

Subsequently  the  Buddha  Kassapa  passed  into  Nibbana,  and  a 
golden  shrine  was  set  up  over  his  relics.  Then  that  forester  took  a 
large  supply  of  sandalwood  and  came  to  Benares.  His  friend  the 
merchant  caused  a large  quantity  of  sandalwood  to  be  ground  to 
powder,  and  filling  a dish  with  the  powder,  said  to  the  forester,  “ Come, 
friend,  while  the  rice  is  cooking,  we  can  go  to  the  place  where  the  shrine 
is  building  and  return.”  And  taking  the  forester  with  him,  he  went 
to  the  shrine  and  rendered  honor  to  the  relics  of  the  Buddha  with  the 
sandalwood  powder.  His  friend  the  forester,  who  lived  on  the  frontier, 
made  a moon-disk  out  of  sandalwood  and  placed  it  within  the  shrine. 
Such  was  his  former  deed. 

30  b.  Story  of  the  Present:  Brahman  Moonlight 

Having  passed  out  of  that  state  of  existence,  he  was  reborn  in 
the  World  of  the  Gods,  and  after  spending  the  single  interval  between 
Kassapa  and  Gotama  Buddha  in  that  state,  he  was  reborn  in  the 
dispensation  of  the  present  Buddha  in  the  city  of  Raj ag aha  in  the 
household  of  a wealthy  Brahman.  From  the  circle  of  his  navel  pro- 
ceeded forth  a light  like  that  of  the  moon’s  disk,  and  therefore  they 
gave  him  the  name  Moonlight,  Candabha.  This,  we  are  told,  [190]  was 
the  result  of  his  making  a moon-disk  and  placing  it  within  the  shrine. 

The  Brahmans  thought  to  themselves,  “If  we  take  him  with  us, 
we  can  make  the  whole  world  our  prey.”  Accordingly  they  seated  him 
in  a carriage  and  took  him  about  with  them.  And  to  everyone  they 
met  they  said,  “Whosoever  shall  stroke  the  body  of  this  Brahman  with 
his  hand,  such-and-such  power  and  glory  shall  he  receive.”  People 
would  give  a hundred  pieces  of  money,  or  a thousand  pieces  of  money, 
and  thus  receive  the  privilege  of  stroking  the  body  of  the  Brahman  with 
their  hand.  Traveling  thus  from  place  to  place,  they  finally  came  to 
Savatthi  and  took  lodgings  between  the  city  and  the  monastery. 

Now  at  Savatthi  five  crores  of  Noble  Disciples  gave  alms  before 
breakfast;  and  after  breakfast,  bearing  in  their  hands  perfumes,  gar- 
lands, garments,  and  medicaments,  went  to  hear  the  Law.  When  the 


306 


Book  26,  Story  30.  Dhammapada  1>13  [N. 4. 19011- 


Brahmans  saw  them,  they  asked  them,  “Where  are  you  going?” 
“To  the  Teacher  to  hear  the  Law.”  “Come!  What  will  you  gain  by 
going  there?  There  is  no  supernatural  power  like  the  supernatural 
power  possessed  by  our  Brahman  Moonlight:  they  that  but  stroke 
his  body,  receive  such  and  such  power  and  glory;  come  have  a look  at 
him.”  “What  does  the  supernatural  power  of  your  Brahman  amount 
to?  It  is  our  Teacher  alone  who  possesses  great  supernatural  power.” 
And  straightway  they  fell  to  arguing,  but  each  of  the  two  parties  was 
unsuccessful  in  its  efforts  to  convince  the  other.  Finally  the  Brahmans 
said,  “Let  us  go  to  the  monastery  and  find  out  whether  it  is  our  Moon- 
light or  your  Teacher  that  possesses  the  greater  supernatural  power.” 
[191]  And  taking  him  with  them,  they  set  out  for  the  monastery. 

The  Teacher,  even  as  Moonlight  approached  him,  caused  the  moon- 
light to  disappear.  The  result  was  that  when  Moonlight  stood  in  the 
presence  of  the  Teacher,  he  resembled  nothing  so  much  as  a crow  in  a 
basket  of  charcoal.  The  Brahmans  took  him  one  side,  and  immediately 
the  radiance  reappeared,  bright  as  ever.  Again  they  brought  him 
into  the  presence  of  the  Teacher,  and  straightway  the  radiance  dis- 
appeared, just  as  it  had  the  first  time.  When  Moonlight  went  for  the 
third  time  into  the  presence  of  the  Teacher  and  observed  that  the 
radiance  disappeared,  he  thought  to  himself,  “Without  a doubt  this 
man  knows  a charm  by  which  he  can  make  this  radiance  disappear.” 
So  he  asked  the  Teacher,  “Is  it  not  a fact  that  you  know7  a charm  by 
which  you  can  make  this  radiance  of  mine  disappear?”  “Yes,  I 
know  such  a charm.”  “Well  then,  impart  it  to  me.”  “It  cannot  be 
imparted  to  one  who  has  not  retired  from  the  world.” 

Thereupon  Moonlight  said  to  his  fellow  Brahmans,  “As  soon  as 
I learn  this  charm,  I shall  be  the  foremost  man  in  all  the  Land  of  the 
Rose-apple.  You  remain  right  here  and  I wall  retire  from  the  world  and 
in  but  a fewr  days  learn  this  charm.”  So  he  asked  the  Teacher  to 
admit  him  to  the  Order,  retired  from  the  world,  and  subsequently 
was  admitted  to  full  membership  in  the  Order.  The  Teacher  taught 
him  the  Formula  of  Meditation  which  consists  of  the  Thirty-two 
Constituent  Parts  of  the  Body.  “What  is  this?”  asked  Candabha. 
“This  is  something  which  you  must  repeat  as  a preliminary  to  acquir- 
ing this  charm,”  replied  the  Teacher. 

From  time  to  time  the  Brahmans  came  to  him  and  asked,  “Have 
you  learned  the  charm  yet?”  “Not  yet,  but  I am  learning  it.”  In 
but  a few7  days  he  attained  Arahatship.  When  the  Brahmans  came  and 
asked  him  again,  he  made  answer,  “Depart  ye!  now  have  I reached 


-N. 4. 1933] 


Elder  Moonlight 


307 


the  state  of  one  who  will  never  return.”  The  monks  reported  the 
matter  to  the  Tathagata,  saying,  “Reverend  Sir,  this  Brahman  says 
what  is  not  true,  utters  falsehood.”  Said  the  Teacher,  “Monks, 
worldly  joy  has  been  extinguished  for  my  son;  he  speaks  the  truth.” 
So  saying,  he  pronounced  the  following  Stanza,  [192] 

413.  He  that  is  spotless  as  the  moon,  pure,  serene,  and  clear. 

He  in  whom  the  essence  of  joy  is  extinct,  such  a man  I call  a Brahman. 


XXVI.  31.  SEVEN  YEARS  IN  THE  WOMB  1 * * * 

Whoever  has  passed  over  this  quagmire.  This  religious  instruction 
was  given  by  the  Teacher  while  he  was  in  residence  at  Kundadhana- 
vana  near  Kundakoli  with  reference  to  the  Elder  Sivali. 

For  once  upon  a time  Suppavasa,  a daughter  of  the  Koliya  clan, 
carried  a child  in  her  womb  for  seven  years.  And  for  seven  days, 
since  the  child  lay  awry,  she  was  stricken  with  distressing,  acute,  and 
bitter  pains,  and  said  to  herself,  “Supremely  Enlightened,  truly,  is 
that  Exalted  One  who  preaches  a Religion  to  the  putting  away  of 
suffering  such  as  this.  [193]  Walking  in  Righteousness,  truly,  is  the 
Order  of  Disciples  of  that  Exalted  One,  w’hich  walks  in  righteousness 
to  the  putting  aw’av  of  suffering  such  as  this.  Blessed,  truly,  is 

1 Parallels:  Udana,  ii.  8:  15-18;  Jataka,  100:  i.  407-408:  Thera-Gatha  Com- 
mentary, lx;  Anguttara  Commentary  on  Etadagga  Vagga,  Story  of  Suppavasa.  The 
Udana  version  is  more  detailed  than  the  Jataka  version,  and  the  Jataka  version  more 
detailed  than  the  Dhammapada  Commentary  version.  Dh.  cm.  iv.  19215-1935  is  almost 
word  for  word  the  same  as  Udana,  15s-15,  agreeing  with  the  Udana  rather  than  with  the 
Jataka.  According  to  the  Udana  and  the  Jataka,  a lay  supporter  of  Moggallana  post- 
pones his  entertainment  of  the  Buddha  at  the  latter’s  request,  to  enable  him  to  accept 
Suppavasa’s  invitation.  The  Dhammapada  Commentary  omits  this.  On  the  other 
hand,  the  Udana  has  nothing  to  say  about  Slvali’s  retirement  from  the  world,  which 
the  Jataka  gives  at  length,  and  the  Dhammapada  Commentary  very  briefly.  The 
author  of  the  Dhammapada  Commentary  has  evidently  used  both  the  Udana  and  the 
Jataka  as  his  authorities.  With  the  account  of  the  Buddha’s  easing  of  Suppavasa’s 
birth-pains  by  a benediction,  cf.  the  account  in  Story  xiii.  6 ( Majjhima , 86)  of  Anguli- 
mala’s  easing  of  a woman’s  birth-pains  by  an  Act  of  Truth.  For  Suppavasa’s  entertain- 
ment of  the  Buddha,  see  Anguttara,  ii.  62-63.  For  the  story  of  Sivali  as  recipient  of 
offerings,  see  Dhammapada  Commentary,  vii.  9 b;  Thera-Gatha  Commentary,  lx; 
Anguttara  Commentary  on  Etadagga  Vagga,  Story  of  Sivali.  For  the  story  of  Slvali’s 
past  deeds,  see  Dhammapada  Commentary,  vii.  9 c;  Jataka  100:  i.  409;  Anguttara 

Commentary  on  Etadagga  Vagga,  Story  of  Sivali.  The  account  in  Thera-Gatha  Com- 

mentary, lx.  of  Slvali’s  birth,  retirement  from  the  world,  and  reception  of  offerings,  is 

evidently  derived  from  at  least  three  different  sources;  namely,  Jataka  Book,  Dhamma- 

pada Commentary,  and  Anguttara  Commentary.  Text:  N iv.  192-194. 


308 


Book  26,  Story  32.  Dhammapada  Jf.15  [N.4.i93s- 


Nibbana,  where  suffering  such  as  this  exists  no  more.”  With  these 
three  reflections  did  she  endure  that  pain.  And  she  sent  her  husband 
to  the  Teacher  to  greet  him  in  her  name.  When  her  husband  greeted 
the  Teacher  and  conveyed  her  message,  the  Teacher  said,  “May 
Suppavasa,  the  young  woman  of  the  Koliya  clan,  be  healthy;  in  health 
and  happiness  may  she  bring  forth  a healthy  son.” 

The  moment  the  Teacher  uttered  these  words,  Suppavasa  brought 
forth  a healthy  son  in  health  and  happiness.  Forthwith  she  invited 
the  Congregation  of  Monks  presided  over  by  the  Buddha  to  be  her 
guests  and  for  seven  days  gave  bountiful  offerings.  From  the  day  of 
his  birth  her  son  took  a water-pot  provided  with  a strainer  and  strained 
water  for  the  Congregation  of  Monks.  After  a time  he  retired  from 
the  world,  became  a monk,  and  attained  Arahatship.  One  day  the 
monks  began  a discussion  in  the  Hall  of  Truth:  “Only  think,  brethren! 
So  illustrious  a monk  as  this,  possessing  the  faculties  requsite  for  the 
attainment  of  Arahatship,  endured  suffering  all  that  time  in  the  womb 
of  his  mother!  How  great  indeed  was  the  suffering  this  monk  passed 
through!”  The  Teacher  drew  near  and  asked,  “Monks,  what  is  the 
subject  that  engages  your  conversation  now,  as  you  sit  here  all  gathered 
together?”  When  they  told  him,  he  said,  “Monks,  it  is  even  so.  My 
son  has  obtained  release  from  all  this  suffering,  and  now,  having  realized 
Nibbana,  abides  in  the  bliss  thereof.”  So  saying,  he  pronounced  the 
following  Stanza,  [194] 

414.  Whoever  has  crossed  this  quagmire,  difficult  to  cross,  rebirth,  delusion; 
Whoever  has  crossed  and  gained  the  other  side; 

Whoever  is  devoted  to  meditation,  free  from  lust,  free  from  doubt. 

Free  from  Craving,  tranquil,  such  a man  I call  a Brahman. 


XXVI.  32.  A COURTEZAN  TEMPTS  THE  MONK 
OCEAN-OF-BEAUTY 1 

Whoever  in  this  world.  This  religious  instruction  was  given  by 
the  Teacher  while  he  was  in  residence  at  Jetavana  with  reference  to 
Elder  Ocean-of-Beauty,  Sundarasamudda. 

1 The  introductory  part  of  this  story  (text:  iv.  19418-19626)  is  a very  free  version 
of  the  Introduction  to  Jatalca  14:  i.  156-157.  The  account  of  the  temptation  of  the 
monk  (text:  iv.  19626-19712)  is  almost  word  for  word  the  same  as  Jatalca,  v.  433M- 
4348.  This  story  affords  an  unusually  striking  example  of  the  literary  methods  of 
the  author.  The  words  “Khalu  samma  Punnamukha,”  appropriate  enough  at  Jatalca, 
v.  433s8,  are  absurdly  out  of  place  at  Dh.  cm.,  iv.  19626.  From  this  story  is  derived 
Thera-Gatha  Commentary,  ccxxiv.  Text:  N iv.  194-199. 


-N.4.196s] 


A courtezan  tempts  Ocean-of- Beauty 


309 


At  Savatthi,  we  are  told,  in  a great  household  possessing  forty 
crores  of  treasure,  was  reborn  a certain  youth  of  station  named  Ocean- 
of -Beauty,  Sundarasamudda  Kumara.  [195]  One  day  after  break- 
fast, seeing  a great  company  of  people  with  perfumes  and  garlands 
in  their  hands,  going  to  Jetavana  to  hear  the  Law,  he  asked,  “Where 
are  you  going?”  “To  the  Teacher  to  hear  the  Law,”  they  replied. 
“I  will  go  too,”  said  he,  and  accompanying  them,  sat  down  in  the  outer 
circle  of  the  congregation.  The  Teacher,  knowing  the  thoughts  of  his 
heart,  preached  the  Law  in  orderly  sequence.  Thought  Ocean-of- 
Beauty,  “It  is  impossible  to  live  the  life  of  a householder  and  at  the 
same  time  live  the  Life  of  Holiness,  whereof  a polished  shell  is  the 
image  and  likeness.” 

The  Teacher’s  discourse  made  him  eager  to  retire  from  the  world. 
Therefore,  as  the  congregation  departed,  he  asked  the  Teacher  to  admit 
him  to  the  Order.  Said  the  Teacher,  “The  Tathagatas  admit  no  one 
to  the  Order  who  has  not  first  obtained  permission  of  his  mother  and 
father.”  So  Ocean-of-Beauty  went  home,  and  like  the  youth  Rattha- 
pala  and  others,  by  dint  of  great  effort,  prevailed  upon  his  mother  and 
father  to  give  him  permission  to  enter  the  Order.  Having  obtained 
their  permission,  he  retired  from  the  world  and  was  admitted  to  the 
Order  by  the  Teacher.  Subsequently  he  made  his  full  profession  as  a 
member  of  the  Order.  Then  he  thought  to  himself,  “What  is  the  use 
of  my  living  here?  ” So  departing  from  Jetavana,  he  went  to  Rajagaha 
and  spent  his  time  going  his  rounds  for  alms. 

Now  one  day  there  was  a festival  at  Savatthi,  and  on  that  day 
Ocean-of-Beauty’s  mother  and  father  saw  their  son’s  playfellows  di- 
verting themselves  amid  great  splendor  and  magnificence.  Thereupon 
they  began  to  weep  and  lament,  saying,  “This  is  past  our  son’s  getting 
now.”  At  that  moment  a certain  courtezan  came  to  the  house,  and 
seeing  his  mother  as  she  sat  weeping,  asked  her,  “Mother,  why  do  you 
weep?”  “I  keep  thinking  of  my  son;  that  is  why  I weep.”  “But, 
mother,  where  is  he?”  “Among  the  monks,  retired  from  the  world.” 
“Would  it  not  be  proper  to  make  him  return  to  the  world?”  “Yes, 
indeed;  but  he  doesn’t  wish  to  do  that.  He  has  left  Savatthi  and  gone 
to  Rajagaha.”  “Suppose  I were  to  succeed  in  making  him  return  to 
the  world;  what  would  you  do  for  me?”  [196]  “We  would  make  you 
the  mistress  of  all  the  wealth  of  this  household.”  “Very  well,  give 
me  my  expenses.”  And  taking  the  amount  of  her  expenses,  she  sur- 
rounded herself  with  a large  retinue  and  went  to  Rajagaha. 

Taking  note  of  the  street  in  which  the  Elder  was  accustomed  to 


310 


Book  26,  Story  32.  Dhammapada  Jt.15  [N. 4. 1963- 

make  his  round  for  alms,  she  obtained  a house  in  this  street  and  took 
up  her  abode  therein.  And  early  in  the  morning  she  prepared  choice 
food,  and  when  the  Elder  entered  the  street  to  make  his  round  for 
alms,  she  gave  him  alms.  After  a few  days  had  passed,  she  said  to 
him,  “Reverend  Sir,  sit  down  right  here  and  eat  your  meal.”  So 
saying,  she  offered  to  take  his  bowl,  and  the  Elder  yielded  his  bowl 
willingly.  Then  she  served  him  with  choice  food,  and  having  so  done, 
said  to  him,  “Reverend  Sir,  right  here  is  the  most  delightful  spot  to 
which  you  could  come  on  your  round  for  alms.”  For  a few  days  she 
enticed  him  to  sit  on  the  veranda,  and  there  provided  him  wTith  choice 
food. 

Next  she  won  the  favor  of  some  small  boys  by  treating  them  wdth 
cakes,  and  said  to  them,  “See  here,  boys;  when  the  Elder  comes  to 
the  house,  you  come  too.  And  when  you  come,  kick  up  the  dust. 
And  even  if  I tell  you  to  stop,  pay  no  attention  to  what  I say.”  So 
on  the  following  day,  while  the  Elder  was  eating  his  meal,  the  boys 
came  to  the  house  and  kicked  up  the  dust.  And  when  the  mistress  of 
the  house  told  them  to  stop,  they  paid  no  attention  to  what  she  said. 
On  the  next  day  she  said  to  the  Elder,  “Reverend  Sir,  these  boys  keep 
coming  here  and  kicking  up  the  dust,  and  even  when  I tell  them  to  stop, 
pay  no  attention  to  what  I say;  sit  inside  of  the  house.”  For  a few 
days  she  seated  him  inside  of  the  house  and  there  provided  him  with 
choice  food.  Then  she  treated  the  boys  again  and  said  to  them, 
“Boys,  while  the  Elder  is  eating  his  meal,  make  a loud  noise.  And 
even  if  I tell  you  to  stop,  pay  no  attention  to  what  I say.”  The  boys 
did  as  they  were  told. 

On  the  following  day  she  said  to  the  Elder,  “Reverend  Sir,  the 
noise  in  this  place  is  unbearable.  In  spite  of  all  I do  to  stop  them, 
these  boys  pay  no  attention  to  what  I say;  sit  on  the  upper  floor  of  the 
mansion.”  The  Elder  gave  his  conseht.  She  then  climbed  to  the  top 
of  the  mansion,  making  the  Elder  precede  her,  and  closing  the  doors 
after  her.  Now  the  Elder  had  taken  upon  himself  the  strict  obliga- 
tion to  receive  alms  only  by  making  an  unbroken  round  from  door  to 
door.  But  in  spite  of  this  fact,  so  firmly  bound  was  he  by  the  bonds 
of  the  craving  of  taste  that  he  complied  with  her  suggestion  and 
climbed  to  the  topmost  floor  of  the  seven-storied  mansion.  The  woman 
provided  the  Elder  with  a seat. 


-N.4.  i98io ] A courtezan  temjpts  Ocean-of -Beauty 


311 


In  forty  ways,  friend  Punnamukha,  does  a woman  accost  a man : 1 

[197]  She  yawns,  she  bows  down,  she  makes  amorous  gestures, 
she  pretends  to  be  abashed,  she  rubs  the  nails  of  one  hand  or  foot 
with  the  nails  of  the  other  hand  or  foot,  she  places  one  foot  on  the 
other  foot,  she  scratches  on  the  ground  with  a stick.  She  causes  her 
boy  to  leap  up,  she  causes  her  boy  to  leap  down,  she  dallies  with  her 
boy  and  makes  him  dally  with  her,  she  kisses  him  and  makes  him  kiss 
her,  she  eats  food  and  makes  him  eat  food,  she  gives  and  begs  for  gifts, 
she  imitates  whatever  he  does.  She  talks  in  a loud  tone,  she  talks  in 
a low  tone;  she  talks  as  in  public,  she  talks  as  in  private.  While 
dancing,  singing,  playing  musical  instruments,  wreeping,  making  amo- 
rous gestures,  adorning  herself,  she  laughs  and  looks.  She  sways  her 
hips,  she  jiggles  her  waist-gear,  uncovers  her  thigh,  covers  her  thigh, 
displays  her  breast,  displays  her  arm-pit,  and  displays  her  navel. 
She  buries  the  pupils  of  her  eyes,  lifts  her  eyebrows,  scratches  her 
lips,  and  dangles  her  tongue.  She  takes  off  her  loin-cloth,  puts  on  her 
loin-cloth,  takes  off  her  turban,  and  puts  on  her  turban. 

Thus  did  that  woman  employ  all  the  devices  of  a woman,  all  the 
graces  of  a woman.  And  standing  before  the  Elder,  she  recited  the 
following  Stanza, 

Dyed  in  lac  and  clad  in  slippers  are  the  feet  of  a harlot. 

You  are  young  and  you  are  mine;  I am  young  and  I am  yours. 

We  will  both  retire  from  the  world  later  on,  and  lean  on  a staff. 

Thought  the  Elder,  “Alas,  I have  committed  a grievous  sin!  I 
did  not  consider  what  I was  doing.”  And  he  was  deeply  moved.  At 
that  moment  the  Teacher,  although  seated  within  the  Jetavana,  forty- 
five  leagues  distant,  [198]  saw  the  whole  affair  and  smiled.  Elder 
Ananda  asked  him,  “Reverend  Sir,  what  is  the  cause,  what  is  the  oc- 
casion of  your  smiling?”  “Ananda,  in  the  city  of  Rajagaha,  on  the 
topmost  floor  of  a seven-storied  palace,  there  is  a battle  on  between 
the  monk  Ocean-of-Beauty  and  a harlot.”  “Who  is  going  to  win. 
Reverend  Sir,  and  who  is  going  to  lose?”  The  Teacher  replied, 
“Ananda,  Ocean-of-Beauty  is  going  to  win,  and  the  harlot  is  going 
to  lose.”  Having  thus  proclaimed  that  the  Elder  would  win  the  vic- 
tory, the  Teacher,  remaining  seated  where  he  was,  sent  forth  a lumi- 
nous image  of  himself  and  said,  “Monk,  renounce  both  lusts  and  free 
yourself  from  desire.”  So  saying,  he  pronounced  the  following  Stanza, 

1 This  paragraph  is  taken  bodily  from  Jataka,  v.  43323-4348.  See  p.  308,  note. 


312 


Book  26,  Story  33.  Dhammapada  Jf.16  [N.4.i98n- 

415.  Whoever  in  this  world  renounces  lusts,  whoever  abandons  the  house-life  and 
retires  from  the  world. 

Whoever  has  extinguished  the  essence  of  lust,  such  a man  I call  a Brahman. 

Native  gloss.  — The  individual  here  in  this  world  who,  having  aban- 
doned both  lusts,  retires  from  the  world,  the  individual  in  whom  lust 
is  extinct  and  existence  is  extinct,  him  I call  a Brahman. 

At  the  end  of  the  lesson  the  Elder  attained  Arahatship,  rose  into 
the  air  by  magical  power,  passing  through  the  circular  peak  of  the 
house;  and  returning  once  more  to  Savatthi,  praised  the  body  of  the 
Teacher  and  saluted  the  Teacher. 

The  monks  discussed  the  incident  in  the  Hall  of  Truth,  saying, 
“Brethren,  all  because  of  tastes  perceptible  by  the  tongue  the  Elder 
Ocean-of-Beauty  was  wellnigh  lost,  but  the  Teacher  became  his  sal- 
vation.” The  Teacher,  hearing  their  words,  said,  “Monks,  this  is  not 
the  first  time  I have  become  the  salvation  of  this  monk,  bound  by 
the  bonds  of  the  craving  of  taste;  the  same  thing  happened  in  a pre- 
vious state  of  existence  also.”  In  compliance  with  a request  of  the 
monks  that  he  make  the  matter  clear,  the  Teacher  told  them  a [199] 

Story  of  the  Past : The  antelope  and  the  bait  of  honey 
Vatamiga  Jataka.1 

[Sanjaya,  gardener  of  the  king  of  Benares,  entices  a wild  antelope 
into  the  king’s  pleasaunce  by  baiting  the  grass  with  honey.  Having 
gained  the  animal’s  confidence,  he  continues  the  use  of  honey  as  a bait, 
entices  the  antelope  into  the  king’s  house,  and  captures  him.] 

There  is  nothing  worse,  men  say,  than  the  allurements  of  taste,  whether  it  be  at 
home  or  among  one’s  friends. 

Through  the  allurements  of  taste  Sanjaya  enticed  the  antelope  into  the  house  and 
captured  him. 

Having  related  in  detail  this  Vatamiga  Jataka,  found  in  the  First 
Book,  the  Teacher  identified  the  persons  of  the  Jataka  as  follows,  “At 
that  time  Ocean-of-Beauty  was  the  antelope;  the  king’s  minister 
who  by  reciting  this  Stanza  obtained  the  release  of  the  antelope, 
was  I myself.” 


1 Jataka  14:  i.  157-158. 


-N.  4. 20012  ] 


Jotika  and  Jatila 


313 


XXVI.  33.  JOTIKA  AND  JATILA  1 

Whoever  in  this  world  has  abandoned  Craving.  This  religious  instruc- 
tion was  given  by  the  Teacher  while  he  was  in  residence  at  Veluvana 
with  reference  to  the  Elder  Jatila.  From  the  beginning  to  end  the 
story  runs  as  follows: 

33  a.  Story  of  the  Past:  Jotika  in  his  previous  existence  as 

Aparajita 

In  times  long  past  two  brothers  who  were  householders  of  Benares 
caused  a large  field  to  be  planted  with  sugar-cane.  Now  one  day  the 
younger  brother  went  to  the  field  of  sugar-cane,  thinking  to  himself, 
“I  will  give  one  sugar-cane  to  my  older  brother,  and  I will  take  one  for 
myself.”  So  he  cut  down  two  stalks  of  sugar-cane,  bound  the  stalks 
at  the  point  where  he  had  cut  them,  that  the  sap  might  not  run  out, 
and  took  them  with  him.  (It  seems  that  at  that  time  mills  for  extract- 
ing the  sap  from  sugar-canes  were  not  in  use.  Instead,  it  was  the  prac- 
tice to  cut  the  stalks  at  the  top  and  bottom  and  to  hold  them  upright, 
whereupon  the  sap  would  run  out  of  its  own  accord  like  water  from  a 
water-pot.) 

No  sooner  had  the  younger  brother  taken  the  stalks  of  sugar-cane 
from  the  field  [200]  and  returned  home,  than  a Private  Buddha  in 
Gandhamadana,  arising  from  a state  of  trance  and  considering  within 
himself,  “On  whom  shall  I bestow  my  favor  to-day?”  perceived  that 
the  younger  brother  had  penetrated  the  Net  of  his  Knowdedge.  And 
knowing  of  himself  that  the  younger  brother  possessed  the  means  to 
do  him  an  act  of  kindness,  the  Private  Buddha  took  bowl  and  robe,  and 
proceeding  thither  by  magical  power,  stood  before  him.  When  the 
younger  brother  saw  the  Private  Buddha,  his  heart  was  filled  with  joy. 
Spreading  his  outer  cloak  in  an  elevated  place,  he  asked  the  Private 
Buddha  to  be  seated,  saying  to  him,  “Reverend  Sir,  pray  be  seated 
here.”  Then  he  said  to  him,  “Pray  hold  out  your  bowl; ” and  untying 
the  stalk  of  sugar-cane,  held  it  over  his  bowl.  The  sap  ran  out  and 
filled  his  bowl. 

When  the  Private  Buddha  had  drunk  this  sap,  the  younger  brother 
thought  to  himself,  “It  is  my  very  good  fortune  that  my  noble  master 
has  drunk  this  sap.  If  my  older  brother  demands  of  me  the  price  of  his 


1 Text:  N iv.  199-221. 


314 


Book  26,  Story  33.  Dhammapada  1±16  [N. 4. 20012- 


stalk  of  sugar-cane,  I will  give  him  the  price  thereof ; if  he  demands  the 
merit  acquired  by  the  gift  thereof,  I will  make  over  the  merit  to  him.” 
Accordingly  he  said  to  the  Private  Buddha,  “Reverend  Sir,  pray  hold 
out  your  bowl  to  me;”  and  untying  the  second  stalk  of  sugar-cane, 
gave  him  the  sap.  We  are  told  that  it  never  occurred  to  the  younger 
brother  to  think,  “My  brother  will  fetch  another  stalk  of  sugar-cane 
from  the  field  and  eat  it.” 

Now  since  the  Private  Buddha  had  drunk  the  sap  of  the  first  sugar- 
cane, he  desired  to  share  the  sap  of  the  second  with  the  other  Private 
Buddhas,  and  with  this  desire  in  his  heart  resumed  his  seat.  The 
younger  brother,  understanding  his  purpose,  saluted  him  with  the 
Five  Rests  and  made  the  following  Earnest  Wish,  “Reverend  Sir, 
as  the  result  of  my  gift  to  you  of  this  choice  sap,  may  I win  glory  in 
the  Worlds  of  the  Gods  and  the  world  of  men,  and  may  I finally 
attain  the  state  you  have  attained.”  The  Private  Buddha  replied, 
“So  be  it,”  and  returned  thanks  by  pronouncing  the  two  Stanzas 
beginning  with  the  words,  “May  all  you’ve  wished  and  prayed  for 
turn  out  well.”  And  having  formed  the  resolution  that  the  younger 
brother  should  one  day  comprehend  the  Law,  [201]  he  proceeded 
through  the  air  to  Gandhamadana  and  distributed  that  sap  among 
five  hundred  Private  Buddhas. 

When  the  younger  brother  had  seen  this  miracle,  he  went  back  to 
his  older  brother.  “Where  did  you  go?”  inquired  the  older  brother. 
The  younger  brother  replied,  “I  went  to  look  at  the  field  of  sugar- 
cane.” “Why  should  a man  like  you  go  to  a field  of  sugar-cane?  You 
should  have  brought  back  with  you  one  or  two  stalks  of  sugar-cane.” 
“Yes,  brother,  I brought  back  with  me  two  stalks  of  sugar-cane.  But 
I saw  a certain  Private  Buddha,  and  gave  him  the  sap  of  my  own  sugar- 
cane. Then  I thought  to  myself,  ‘I  will  give  my  older  brother  either 
the  price  of  his  sugar-cane  or  the  merit  thereof.’  With  this  thought  in 
mind  I gave  the  Private  Buddha  the  sap  from  your  sugar-cane  also. 
Now  which  of  the  two  will  you  take,  the  price  of  the  sugar-cane,  or  the 
merit  thereof? ” “ But  what  did  the  Private  Buddha  do? ” “He  drank 
the  sap  from  my  sugar-cane;  and  then,  taking  with  him  the  sap  from 
your  sugar-cane,  proceeded  through  the  air  to  Gandhamadana  and 
distributed  that  sap  among  five  hundred  Private  Buddhas.”  As  the 
younger  brother  related  his  story,  the  body  of  the  older  brother  be- 
came completely  suffused  with  joy.  And  forthwith  the  older  brother 
made  the  following  Earnest  Wish,  “As  the  result  of  this  gift  may  I 
attain  the  Truth  attained  by  this  Private  Buddha.”  Thus  the  younger 


-N.  4. 20222] 


Jotika  and  Jatila 


315 


brother  prayed  for  three  Attainments,  but  the  older  brother  in  one 
sentence  prayed  for  Arahatship.  This  was  their  former  deed. 

When  the  two  brothers  had  lived  out  the  term  of  life  allotted  to 

them,  they  passed  out  of  that  state  of  existence  and  were  reborn  in 
the  World  of  the  Gods,  where  they  spent  the  period  of  an  interval 
between  two  Buddhas.  While  they  yet  remained  in  the  World  of  the 
Gods,  the  Supreme  Buddha  VipassI  appeared  in  the  world.  Passing 
from  the  World  of  the  Gods,  they  obtained  rebirth  in  the  city  of  Ban- 
dhumatl  in  a certain  family  of  station  as  older  and  younger  brothers 
respectively.  The  parents  named  the  older  brother  Sena  and  the 
younger  brother  [202]  Aparajita. 

When  they  reached  manhood,  they  married  and  founded  families 
and  lived  the  lives  of  householders.  One  day  the  householder  Sena 
heard  the  herald  of  the  Law  proclaim  throughout  the  city  of  Band- 
humati,  “The  Jewel  of  the  Buddha  has  appeared  in  the  world,  the 
Jewel  of  the  Law  has  appeared  in  the  world,  the  Jewel  of  the  Order 
has  appeared  in  the  world.  Give  alms  and  do  works  of  merit.  Take 
upon  yourselves  the  obligations  of  fast-day  on  this,  the  eighth  day; 
on  this,  the  fourteenth  day;  on  this,  the  fifteenth  day.  Hear  the  Law.” 
Likewise  the  householder  Sena  beheld  the  multitude  going  before 
breakfast  to  give  alms  and  after  breakfast  to  hear  the  Law.  “Where 
are  you  going?”  he  asked.  “To  hear  the  Teacher  preach  the  Law,” 
they  replied.  “I  will  go  too,”  said  the  householder  Sena,  and  accom- 
panying them,  sat  down  in  the  outer  circle  of  the  congregation.  The 
Teacher,  knowing  the  thoughts  of  his  heart,  preached  the  Law  in 
orderly  sequence.  When  the  householder  Sena  had  heard  the  Teacher 
preach  the  Law,  he  yearned  to  retire  from  the  world  and  become  a 
monk.  Accordingly  he  requested  the  Teacher  to  admit  him  to  the 
Order. 

The  Teacher  asked  him,  “But,  layman,  have  you  no  kinsmen  of 
whom  you  should  ask  leave?”  “Yes,  Reverend  Sir,  I have.”  “Well 

then,  ask  leave  of  them,  and  return  when  you  have  so  done.” 
So  the  householder  Sena  went  to  his  younger  brother  and  said  to  him, 
“Whatever  property  is  in  this  house,  all  this  shall  belong  to  you.” 
“But  what  about  you,  master  ?”  “I  intend  to  retire  from  the  world 
and  become  a monk  under  the  Teacher.”  “Master,  what  say  you? 
When  my  mother  died,  I gained  in  you  as  it  were  a mother;  when  my 
father  died,  I gained  in  you  as  it  were  a father.  This  household  pos- 
sesses great  wealth.  One  can  live  the  life  of  a householder  and  still 
perform  works  of  merit;  do  not  do  this.”  “I  have  heard  the  Teacher 


31G 


Book  26,  Story  33.  Dhammapada  4.I6  [N. 4.20222- 


preachtheLaw,  and  I cannot  fulfill  the  Law  amid  the  cares  of  the  house- 
hold life.  I am  determined  to  do  naught  other  than  retire  from  the 
world  and  become  a monk;  therefore  turn  back.”  With  these  words 
he  bade  his  brother  turn  back.  Having  so  done,  he  retired  from  the 
world  and  became  a monk  under  the  Teacher.  Subsequently  he 
was  admitted  a full  member  of  the  Order,  and  in  no  long  time  attained 
Arahatship. 

The  younger  brother  thought  to  himself,  “I  will  render  the  usual 
offerings  in  honor  of  my  brother’s  retirement  from  the  world.”  So 
for  seven  days  he  gave  alms  to  the  Congregation  of  Monks  presided 
over  by  the  Buddha,  and  when  he  had  so  done,  [203]  saluted  his 
brother  and  said,  “Reverend  Sir,  you  have  found  for  yourself  escape 
from  existence;  but  I am  bound  by  the  five  pleasures  of  sense,  and 
cannot  go  forth  from  the  world  and  become  a monk.  Tell  me  therefore 
of  some  great  work  of  merit  which  I can  perform  and  still  remain  a 
householder.”  The  Elder  replied,  “Well  said,  well  said,  wise  man! 
Build  a Perfumed  Chamber  for  the  Teacher.”  “Very  well,”  said  the 
younger  brother,  accepting  the  suggestion. 

So  the  younger  brother  caused  logs  of  all  kinds  to  be  procured,  and 
had  them  trimmed  and  fashioned  to  form  the  pillars  and  other  parts 
of  the  building.  He  caused  one  block  of  wood  to  be  inlaid  with  gold, 
another  with  silver,  another  with  gems;  and  proceeding  in  this  manner, 
he  erected  a Perfumed  Chamber  composed  entirely  of  blocks  of  wood 
inlaid  with  the  seven  precious  minerals.  Having  so  done,  he  caused 
the  wooden  framework  to  be  covered  with  roof-tiles  inlaid  with  the 
seven  precious  minerals. 

Now  while  the  Perfumed  Chamber  was  building,  Aparajita,  himself 
a nephew  and  namesake  of  the  younger  brother,  came  and  said,  “I 
also  should  like  to  do  something;  let  me  also  have  a share  in  the 
merit,  uncle.”  His  uncle  replied,  “My  dear  nephew,  I cannot  grant 
your  request;  I intend  to  do  something  the  merit  of  which  cannot 
be  shared  with  others.”  Although  the  nephew  repeated  his  request 
many  times,  he  was  unable  to  obtain  a share  of  the  merit.  Deciding 
that  an  elephant-stable  was  needed  in  front  of  the  Perfumed  Chamber, 
he  caused  an  elephant-stable  to  be  erected,  composed  entirely  of 
the  seven  precious  minerals.  He  it  was  who  was  reborn  in  the  present 
dispensation  as  Treasurer  Ram,  Mendaka.1 

Now  there  were  three  great  windows  in  the  Perfumed  Chamber, 


1 For  the  story  of  Treasurer  Ram,  see  xviii.  10. 


-N.  4. 20422] 


Jotika  and  Jatila 


317 


made  entirely  of  the  seven  precious  minerals.  Below  and  facing  these 
windows,  the  householder  Aparajita  caused  three  lotus-tanks  to  be 
built  with  a finish  of  stucco.  When  they  were  completed,  he  had 
them  filled  with  the  four  kinds  of  perfumed  water,  and  all  about  the 
tanks  he  caused  flowers  of  the  five  colors  to  be  planted.  On  the  bell- 
shaped pinnacle  of  the  Perfumed  Chamber  was  a bowl  of  ruddy  gold 
for  the  besprinkling  of  the  body  of  the  Tathagata  when  he  was  seated 
within,  — with  particles  of  pollen  wafted  by  the  motion  of  the  wind. 
The  peak  was  of  coral,  and  below  it  were  tiles  studded  with  precious 
stones,  so  that  it  shone  like  a dancing  peacock.  Such  of  the  seven 
precious  minerals  as  could  be  pulverized,  the  householder  caused  to 
be  pulverized,  and  with  these  he  filled  the  chamber  within;  all  the  rest 
[204]  he  scattered  about  knee-deep  on  the  ground  without  and  about 
the  Perfumed  Chamber. 

When  the  householder  Aparajita  had  thus  completed  the  Perfumed 
Chamber,  he  approached  his  brother  the  Elder  and  said  to  him, 
“Reverend  Sir,  the  Perfumed  Chamber  is  completed;  I desire  the 
Teacher  to  make  use  of  it,  for,  as  we  know’,  abundant  merit  results 
from  the  use  of  it.”  The  Elder  approached  the  Teacher  and  said, 
“Reverend  Sir,  this  householder  informs  me  that  he  has  had  a 
Perfumed  Chamber  built  and  now  desires  you  to  make  use  of  it.” 
Thereupon  the  Teacher  arose  from  his  seat,  and  going  to  the  Perfumed 
Chamber,  stopped  at  the  gate  and  surveyed  the  mass  of  precious  stones 
strewn  all  about  the  chamber.  Then  said  the  householder  to  him, 
“Enter,  Reverend  Sir.”  The  Teacher  remained  standing  where  he 
wras  until  the  householder  had  thrice  addressed  him;  whereupon  he 
looked  at  his  brother  the  Elder. 

The  Elder,  knowing  by  the  manner  of  his  look  wdiat  he  meant, 
said  to  his  younger  brother,  “Come,  my  dear  brother,  say  to  the 
Teacher,  ‘The  Exalted  One  shall  be  my  sole  protection;  dwell  in 
peace.’”  The  householder  Aparajita,  hearing  these  words  of  his 
older  brother,  saluted  the  Teacher  with  the  Five  Rests  and  said  to 
him,  “Reverend  Sir,  even  as  men,  after  spending  the  night  under  a 
tree,  depart  without  any  wrorry  about  the  tree;  even  as  men,  after 
crossing  a river,  leave  their  raft  behind  and  do  not  worry  about  it, 
even  so  do  you  dwell  in  this  house  free  from  worry  on  the  score  of 
the  jewels.” 

But  why  did  the  Teacher  hesitate  at  the  gate?  We  are  told  that 
this  thought  came  to  his  mind,  “Many  persons  come  to  visit  the 
Buddhas  both  before  breakfast  and  after  breakfast.  If  they  attempt 


318 


Booh  26,  Story  33. 


Dhammapada  1^.16  [N.  4.20422- 


to  carry  the  jewels  away  with  them,  we  cannot  stop  them.  But  the 
householder  may  think,  ‘Although  his  own  retainers  are  carrying  away 
all  these  jewels  scattered  about  his  chamber,  he  is  making  no  effort 
to  stop  them,’  and  may  conceive  hatred  towards  me  and  may  go  to 
Hell  for  it.”  For  this  reason,  we  are  told,  the  Teacher  hesitated  at 
the  gate.  [205]  But  when  the  householder  said,  “Reverend  Sir,  the 
Exalted  One  shall  be  my  sole  protection;  pray  enter,”  he  immediately 
entered. 

The  householder  posted  guards  on  all  sides  and  gave  orders  to 
his  men,  “Sirs,  you  must  stop  all  that  attempt  to  carry  away  jewels 
in  the  folds  of  their  garments  or  in  baskets  or  in  sacks,  but  do  not  stop 
those  who  go  away  with  their  hands  full.”  And  he  caused  the  following 
proclamation  to  be  made  within  the  city,  “I  have  scattered  the  seven 
kinds  of  precious  minerals  in  the  apartment  of  the  Perfumed  Chamber. 
When  those  who  come  to  hear  the  Law  depart,  the  poor  may  fill  both 
of  their  hands  with  jewels  and  carry  them  away,  and  even  those  who 
are  in  good  circumstances  may  take  a single  handful.”  This,  we  are 
told,  was  the  thought  in  his  mind,  “Those  that  possess  faith  will 
come  solely  for  the  purpose  of  hearing  the  Law;  but  those  that  do  not 
possess  faith  will  be  attracted  here  by  their  desire  for  wealth  and 
through  hearing  the  Law  will  obtain  release  from  suffering.”  Therefore 
he  made  this  proclamation  for  the  purpose  of  benefiting  the  people. 

The  people  took  the  jewels  away  with  them  in  accordance  with 
the  orders  given  by  the  householder.  Once  and  twice  and  thrice  the 
householder  poured  out  jewels  until  they  lay  knee-deep  on  the  ground. 
Now  at  the  feet  of  the  Teacher  he  placed  a precious  stone  of  priceless 
value,  as  large  as  a nugget  of  tin.  This,  we  are  told,  was  the  thought 
in  his  mind,  “Those  who  behold  the  radiance  which  proceeds  from 
the  golden-hued  body  of  the  Teacher  will  find  no  satisfaction  in 
looking  at  the  radiance  from  a precious  stone.”  Therefore  it  was 
that  he  did  this.  And  those  who  looked  at  the  Teacher  found  no 
satisfaction  in  looking  at  the  jewel. 

Now  one  day  a certain  Brahman,  a holder  of  false  views,  thought 
to  himself,  “They  say  that  a precious  stone  of  great  value  has  been 
laid  at  the  feet  of  the  Teacher;  I will  carry  it  away  with  me.”  So 
he  went  to  the  monastery,  and  mingling  with  the  crowd,  entered  for 
the  purpose  of  saluting  the  Teacher.  The  householder,  [206]  con- 
cluding solely  from  the  way  in  which  the  Brahman  entered  that  he 
was  seeking  to  get  possession  of  the  jewel,  thought  to  himself,  “I  hope 
he  will  not  take  it!”  The  Brahman  stretched  out  his  arms  at  the 


-N. 4. 2074]  Jotika  and  Jatila  319 

Teacher’s  feet  as  if  to  salute  him,  took  the  jewel,  put  it  in  a fold  of  his 
garment,  and  went  out. 

The  householder  could  not  retain  his  composure  toward  the 
Brahman.  At  the  conclusion  of  the  sermon  he  approached  the  Teacher 
and  said  to  him,  “Reverend  Sir,  thrice  have  I strewn  the  ground  about 
the  Perfumed  Chamber  knee-deep  with  the  seven  kinds  of  precious 
minerals,  nor  have  I entertained  unfriendly  feelings  towards  any  that 
have  taken  jewels  away  with  them;  nay,  my  heart  has  filled  with 
joy  the  more.  But  to-day  I thought  to  myself,  ‘I  hope  this  Brahman 
will  not  take  this  jewel  when  he  approaches!’  When  he  took  the 
jewel  and  carried  it  away  with  him,  I was  unable  to  retain  my  com- 
posure towards  him.” 

The  Teacher  listened  to  his  words  and  replied,  “Lay  disciple, 
are  you  not  able  to  prevent  others  from  taking  what  belongs  to  you?” 
And  he  taught  him  a way.  The  householder,  employing  the  method 
taught  him  by  the  Teacher,  saluted  the  Teacher  and  made  the  follow- 
ing Earnest  Wish,  “From  this  day  forth,  may  it  not  be  possible  for 
kings  or  thieves,  no  matter  how  numerous,  to  defraud  me  of  my 
property,  though  it  be  no  more  than  a single  thread.  May  my  prop- 
erty never  be  burned  by  fire,  and  may  it  never  be  swept  away  by 
water.”  The  Teacher  said,  “So  be  it,”  and  pronounced  the  words 
of  thanksgiving. 

When  the  householder  celebrated  the  opening  of  the  Perfumed 
Chamber,  he  entertained  sixty-eight  hundred  thousand  monks  within 
the  monastery  for  nine  months  and  presented  them  with  abundant 
offerings.  In  conclusion  he  presented  each  monk  with  a set  of  three 
robes,  the  cloths  for  the  robes  of  a novice  of  the  Order  being  worth 
a thousand  pieces  of  money.  Having  thus  performed  works  of  merit 
during  the  term  of  life  allotted  to  him,  he  passed  out  of  this  state 
of  existence  and  was  reborn  in  the  World  of  the  Gods.  After  pass- 
ing through  the  round  of  birth  and  rebirth  in  the  Worlds  of  the 
Gods  and  the  world  of  men  during  all  this  time,  [207]  he  obtained 
a new  conception  in  the  dispensation  of  the  present  Buddha  at  Raja- 
gaha  in  the  family  of  a certain  treasurer.  For  the  space  of  nine  and 
a half  lunar  months  he  abode  in  the  womb  of  his  mother. 

33  b.  Story  of  the  Present:  Treasurer  Jotika 

Now  on  the  day  of  his  birth,  all  the  weapons  in  the  whole  city 
flashed  fire,  and  all  the  jewels  worn  by  the  inhabitants  on  their  persons 


320 


Book  26,  Story  33.  Dhammapada  4.16  [N. 4.2075- 


flashed  light  as  though  they  were  on  fire,  so  that  the  city  was  one  blaze 
of  light.  When  the  treasurer,  very  early  in  the  morning,  went  to  wait 
upon  the  king,  the  king  asked  him,  “To-day  all  the  weapons  have 
flashed  fire  and  the  whole  city  is  one  mass  of  light;  do  you  know  of 
any  reason  for  this?”  “Yes,  your  majesty,  I know  the  reason  for  it.” 
“What  is  it,  treasurer?”  “A  slave  of  yours  was  born  to-day  in  my 
house.  This  miracle  has  taken  place  solely  by  the  power  of  his  merit.” 
“Will  he  perhaps  turn  out  to  be  a robber?”  “No  such  thing,  your 
majesty;  the  being  that  was  born  to-day  possesses  a vast  store  of  merit 
as  the  fruit  of  an  Earnest  Wish.”  “In  this  case  he  ought  to  be  brought 
up  properly;  let  this  be  spent  to  buy  milk  for  him.”  So  saying,  the 
king  agreed  to  provide  a thousand  pieces  of  money  daily  to  buy  milk 
for  the  boy.  When  the  day  came  for  him  to  be  given  a name,  they  gave 
him  the  name  Jotika,  inasmuch  as  the  whole  city  had  been  one  blaze  ' 
of  light  ( pajjota ) on  the  day  of  his  birth. 

Now  when  he  had  reached  the  proper  age  for  marriage  and  a plot 
of  ground  was  being  cleared  for  the  purpose  of  erecting  a house  for 
him,  the  Abode  of  Sakka  showed  signs  of  heat.  Sakka  considered 
within  himself,  “What  can  this  mean?”  and  straightway  became 
aware  of  the  following,  “They  are  preparing  the  site  for  the  house 
of  Jotika.”  Sakka  thought  to  himself,  “This  youth  will  never  live 
in  a house  built  by  these  men;  it  is  my  duty  to  go  to  him.”  So  in 
the  guise  of  a carpenter  he  went  to  the  site  of  the  house  and  asked  the 
men,  “What  are  you  doing?”  “We  are  preparing  the  site  for  the 
house  of  Jotika.”  “Begone;  he  will  not  live  in  any  house  that  you 
can  build.” 

So  saying,  [208]  Sakka  but  looked  upon  a plot  of  ground  sixteen 
karlsas  in  extent.  Instantly  that  plot  of  ground  became  as  smooth 
and  even  as  a kasina-disk.  Again  the  second  time  he  looked,  thinking 
as  he  looked,  “May  the  earth  be  rent  asunder  in  this  place  and  may 
there  arise  here  a splendid  palace  seven  stories  high,  made  entirely 
of  the  seven  precious  minerals.”  Instantly  just  such  a palace  arose. 
Again  the  third  time  he  looked,  thinking  as  he  looked,  “May  seven 
walls  arise  and  encircle  this  palace.”  Instantly  just  such  walls  arose. 
Again  he  looked,  thinking  as  he  looked,  “May  wishing-trees  spring  up 
in  a circle  about  these  walls.”  Instantly  just  such  wishing-trees  sprang 
up.  Once  more  he  looked,  thinking  as  he  looked,  “May  four  urns 
of  treasure  arise  at  the  four  corners  of  the  palace.”  Instantly  four 
urns  of  treasure  arose  at  and  beneath  the  four  corners  of  the  palace. 

Now  of  these  four  urns  of  treasure,  one  was  a league  in  measure, 


-N.  4. 20921  ] 


Jotika  and  Jatila 


321 


one  three-quarters  of  a league,  one  half  a league,  and  one  a quarter 
of  a league.  In  the  case  of  the  urns  of  treasure  which  came  into  exist- 
ence at  the  birth  of  the  Future  Buddha,  the  diameter  of  the  brim 
was  the  same  for  all,  and  the  diameter  of  the  base  was  equal  to  that 
of  the  circumference  of  the  earth.  The  diameter  of  the  urns  of  treasure 
which  came  into  existence  for  Jotika  is  not  stated.  When  these  four 
urns  came  into  existence,  they  were  all  filled  with  treasure,  even  as 
the  nut  of  a palmyra-tree  is  found  filled  with  meat  when  the  top  is 
cut  off.  Moreover  there  came  into  existence  at  the  four  corners  of 
the  palace  four  stalks  of  sugar-cane  of  solid  gold,  each  as  stout  as  the 
trunk  of  a young  palmyra-tree.  Their  leaves  were  formed  of  precious 
stones  and  their  stalks  were  of  gold.  We  are  told  that  these  stalks 
of  sugar-cane  came  into  existence  to  show  the  work  of  merit  wrought 
by  Jotika  in  a previous  state  of  existence. 

Seven  Yakkhas  stood  guard  over  the  seven  gates.  Over  the  first 
gate,  the  Yakkha  Yamakoll  stood  guard  with  his  own  retinue  of  a 
thousand  Yakkhas;  [209]  over  the  second  gate,  the  Yakkha  Uppala 
stood  guard  with  his  own  retinue  of  two  thousand  Yakkhas;  over  the 
third  gate,  the  Yakkha  Vajira  with  three  thousand;  over  the  fourth 
gate,  the  Yakkha  Vajirabahu  with  four  thousand;  over  the  fifth  gate, 
the  Yakkha  Kasakanda  with  five  thousand;  over  the  sixth  gate,  the 
Yakkha  Katattha  with  six  thousand;  over  the  seventh  gate,  the 
Yakkha  Disapamukha  stood  guard  with  his  retinue  of  seven  thousand 
Yakkhas.  Thus  the  palace  was  guarded  both  within  and  without 
by  a strong  guard.  When  King  Bimbisara  heard  that  Jotika  had 
become  the  possessor  of  a palace  seven  stories  high,  made  of  the  seven 
precious  minerals,  with  seven  encircling  walls  and  seven  gates  and 
four  urns  of  treasure,  he  sent  him  a treasurer’s  parasol.  Thereafter 
he  was  known  as  Treasurer  Jotika. 

Now  a certain  woman  who  had  wrought  works  of  merit  in  com- 
pany with  Treasurer  Jotika,  was  reborn  in  Uttarakuru;  and  divin- 
ities brought  her  thence  and  lodged  her  in  an  apartment  of  royal 
splendor  in  Jotika’s  palace.  When  she  came,  she  brought  with  her 
a single  pint-pot  of  rice  and  three  burning-glasses;  and  during  the 
lifetime  of  Jotika  and  his  family  this  one  pint-pot  of  rice  sufficed  to 
provide  them  with  food.  Indeed  we  are  told  that  if  they  wished  to 
fill  even  a hundred  carts  with  rice,  this  pint-pot  of  rice  remained 
always  undiminished.  Whenever  they  desired  to  prepare  a meal, 
they  would  place  the  rice  in  the  boiler  and  set  the  boiler  over  these 
crystals;  the  crystals  would  immediately  blaze  up,  and  as  soon  as 


322 


Book  26,  Story  33.  Dhammapada  J/.16  [N.  4. 20921- 

the  rice  was  cooked,  the  crystals  would  go  out;  by  this  sign  they 
knew  that  the  rice  was  cooked.  Whenever  they  desired  to  prepare 
sauces  and  curries  and  the  like,  they  would  follow  the  same  method. 
Thus  all  of  their  food  was  cooked  with  these  burning-glasses.  And 
they  lived  by  the  light  of  the  precious  stones,  [210]  and  knew  not  the 
light  of  fire  or  lamp. 

The  report  spread  all  over  the  Land  of  the  Rose-apple  that 
Treasurer  Jotika  was  possessed  of  splendor  and  wealth;  and  multi- 
tudes of  people  harnessed  wagons  and  other  conveyances  and  drew 
near  to  see.  Treasurer  Jotika  caused  porridge  to  be  prepared  from 
the  rice  brought  from  Uttarakuru,  and  provided  all  of  his  visitors  with 
plenty  to  eat.  And  he  issued  the  following  order,  “Let  them  take 
garments  from  the  wishing-trees  and  jewels  from  the  wishing-trees.” 
And  causing  the  quarter-league  urns  of  treasure  to  be  opened,  he 
issued  the  following  order,  “Let  them  take  so  much  treasure  as  they 
need  to  support  life.” 

Now  although  all  the  inhabitants  of  the  Land  of  the  Rose-apple 
carried  much  treasure  awTay  with  them,  after  they  had  gone  the 
treasure  contained  in  the  urn  had  not  been  lowered  a finger’s  breadth. 
We  are  told  that  this  was  the  result  of  Jotika’s  sanding  the  apart- 
ment of  the  Perfumed  Chamber  with  scattered  jewels.  So  numerous 
were  the  multitudes  that  flocked  to  Jotika’s  palace,  departing  with 
garments  and  jewels  and  money,  as  much  as  they  desired,  that  so 
long  as  they  flocked  thither,  even  King  Bimbisara,  who  greatly  desired 
to  see  the  palace,  had  no  opportunity. 

Later  on,  because  the  majority  of  the  people  had  departed  with 
as  much  as  they  wished,  the  numbers  diminished.  Then  King  Bim- 
bisara said  to  Jotika’s  father,  “I  should  like  to  see  your  son’s  palace.” 
“Very  well,  your  majesty,”  replied  Jotika’s  father.  So  he  went  to 
his  son  and  said,  “Son,  the  king  would  like  to  see  your  palace.”  Jotika 
replied,  “Very  well,  father;  let  him  come.”  So  the  king  went  there 
with  a large  retinue.  Now  there  stood  at  the  first  gate  a female  slave, 
whose  duty  was  to  sweep  and  remove  the  refuse;  and  when  she  saw 
the  king  approach,  she  gave  him  her  hand.  But  the  king,  taking  the 
woman  for  a wife  of  the  treasurer,  refrained  out  of  modesty  from  plac- 
ing his  hand  on  her  arm.  Likewise  at  each  of  the  remaining  gates  [211] 
stood  slave- women  who  offered  the  king  their  hands;  but  the  king, 
believing  them  to  be  wives  of  the  treasurer,  refrained  from  placing  his 
hand  on  their  arms. 

Jotika  came  forth,  and  advancing  to  meet  the  king,  saluted  him, 


-N.4.2129] 


Jotilca  and  Jatila 


323 


and  taking  his  place  behind  the  king,  said  to  him,  “Go  forward,  your 
majesty.”  But  to  the  king  the  jeweled  ground  appeared  to  be  an  abyss 
of  jewels  as  deep  as  the  height  of  a hundred  men.  He  thought,  “This 
man  has  dug  a pit  to  trap  me,”  and  did  not  dare  to  plant  his  foot 
down.  So  Jotika  went  ahead  of  him,  saying,  “Your  majesty,  there 
is  no  pit  here;  walk  behind  me.”  Then  the  king,  walking  in  Jotika’s 
footsteps,  trod  firmly  on  the  ground,  and  walked  round  and  round 
the  palace,  gazing  at  it  from  the  lowest  story  to  the  highest. 

Now  at  that  time  Ajatasattu  Kumara  also  accompanied  his  father 
about  the  palace,  holding  his  father’s  finger,  and  as  he  walked  round 
and  round  the  palace,  he  thought  to  himself,  “What  an  utter  simpleton 
my  father  is!  This  Jotika,  although  he  is  a mere  householder,  dwells 
in  a palace  made  entirely  of  the  seven  precious  minerals.  But  my 
father,  although  he  is  a king,  dwells  in  a house  of  wood.  I will 
straightway  become  king.  But  not  for  a moment  after  I have  be- 
come king  will  I permit  this  householder  to  dwell  in  this  palace.” 

When  the  king  reached  the  topmost  story  of  the  palace,  it  was 
already  time  for  breakfast.  Accordingly  the  king  addressed  the 
treasurer,  saying,  “Great  treasurer,  let  us  eat  our  breakfast  right 
here.”  The  treasurer  replied,  “Yes,  your  majesty,  that  is  my  plan; 
the  food  is  all  prepared  for  your  majesty.”  So  the  king  bathed  in 
sixteen  pitcherfuls  of  perfumed  water;  and  having  so  done,  seated 
himself  on  the  couch  prepared  expressly  for  Jotika,  under  the  treasurer’s 
jeweled  pavilion. 

Thereupon  servants  offered  him  water  with  which  to  wash  his 
hands,  and  heaping  moist  rice-porridge  in  a golden  dish  worth  a 
hundred  thousand  pieces  of  money,  set  it  before  him.  The  king,  taking 
it  for  food,  began  to  eat.  The  treasurer,  however,  said  to  him,  “Your 
majesty,  this  is  not  food;  [212]  this  is  moist  rice-porridge.”  Then 
the  servants  heaped  food  in  another  golden  dish  and  put  it  in  the  first 
dish.  In  this  way,  we  are  told,  this  latter  food  made  delicious  eating 
the  moment  it  was  served.  The  king  began  to  eat  the  savory  food,  but 
did  not  know  when  he  had  had  enough. 

Thereupon  the  treasurer  saluted  the  king  and  extending  his  clasped 
hands  in  an  attitude  of  reverent  supplication,  said,  “That  is  enough, 
your  majesty;  pray  let  that  suffice;  if  you  eat  any  more,  it  will  be 
impossible  for  you  to  digest  it.”  Said  the  king  to  the  treasurer, 
“Householder,  why  do  you  cast  reproach  on  your  own  food?”  The 
treasurer  replied,  “Your  majesty,  I do  not  mean  to  reproach  you.  For 
I am  giving  all  of  your  soldiers  also  the  very  same  porridge  and  the  very 


324 


Book  26,  Story  33.  Dhammapada  1+16  [N. 4. 2129- 

same  curry  I am  giving  you.  Nevertheless,  I fear  for  your  majesty.” 
“Why?”  “ In  case  your  majesty  should  become  inactive,  people  would 
say,  ‘The  king  ate  food  yesterday  in  the  treasurer’s  house;  the  treas- 
urer must  have  done  something  to  it.’  I fear  such  talk,  your  maj- 
esty.” “Very  well,”  said  the  king,  “remove  the  food  and  bring 
water.”  When  the  king  had  finished  his  meal,  all  the  king’s  retinue 
partook  of  the  same  kind  of  food. 

As  the  king  sat  engaged  in  pleasant  conversation  with  the  treas- 
urer, he  said  to  him,  “Treasurer,  have  you  no  wife  living  in  this 
house?”  “Yes,  your  majesty,  I have.”  “Where  is  she?”  “Reclin- 
ing in  the  royal  apartment;  she  does  not  know  that  your  majesty 
has  arrived.”  (Although  the  king  arrived  early  in  the  morning  with 
his  retinue,  yet  the  treasurer’s  wife  did  not  so  much  as  know  that  he 
had  arrived.)  Thereupon  the  treasurer  thought,  “The  king  evidently 
desires  to  see  my  wife.”  So  he  went  to  her  apartment  and  said, 
“The  king  has  arrived;  is  it  not  your  duty  to  see  the  king?”  [213] 

His  wife,  without  stirring  from  where  she  lay,  replied  merely, 
“Husband,  who  is  this  person  you  call  ‘king’?”  “The  king,  our 
sovereign.”  Thereupon  his  wife,  to  show  her  displeasure,  said,  “The 
deeds  of  merit  we  have  done  must  partake  of  the  nature  of  sins  if  we 
have  a sovereign  over  us.  It  must  be  that  we  wrought  works  of  merit 
without  faith,  and  attained  this  glory,  to  be  reborn  subjects  of  another. 
Without  doubt  we  must  have  given  alms  without  faith,  and  this  is  the 
fruit  of  it.”  Having  thus  shown  her  displeasure,  she  said,  “Husband, 
what  shall  I do  now?”  “Take  this  palmyra  fan  and  go  fan  the  king.” 
So  she  took  the  palmyra  fan  and  went  and  fanned  the  king. 

As  she  was  fanning  the  king,  the  scent  of  the  perfume  with  which 
the  king’s  robe  was  perfumed  irritated  her  eyes,  and  forthwith  a flood 
of  tears  streamed  from  her  eyes.  When  the  king  observed  this,  he 
said  to  the  treasurer,  “Great  treasurer,  womankind  possesses  but  little 
intelligence.  Doubtless  your  wife  thinks,  ‘The  king  may  rob  my  hus- 
band of  his  wealth,’  and  is  weeping  for  fear.  Quiet  her  fears.  I have 
no  desire  for  your  wealth.”  The  treasurer  made  answer  to  the  king, 
“Your  majesty,  my  wife  is  not  weeping.”  “What  is  the  matter,  then?  ” 
“The  scent  of  the  perfume  with  which  your  robe  is  perfumed  is  so 
strong  that  it  brings  tears  to  her  eyes.  Indeed  my  wife  has  never  seen 
the  light  of  a lamp  or  the  light  of  a fire;  she  eats  and  sits  and  reclines 
solely  by  the  light  of  jewels.  Your  majesty,  however,  must  have  sat 
by  the  light  of  a lamp.”  “Yes,  treasurer.”  “Well  then,  your  majesty, 
from  to-day  henceforth,  sit  by  the  light  of  a jewel.”  So  saying,  the 


—N. 4. 2154] 


Jotika  and  Jatila 


325 


treasurer  presented  the  king  with  a precious  stone  of  priceless  value,  as 
large  as  a nugget  of  tin.  The  king  surveyed  the  treasurer’s  house,  re- 
marked to  himself,  “Great  indeed  is  Jotika’s  wealth,”  and  departed. 

33  c.  Story  of  the  Present:  Elder  Jatila 

Now  is  to  be  related  the  Rise  and  Career  of  Jatila.  [214] 

For  once  upon  a time  there  lived  at  Benares  a treasurer’s  daughter 
of  surpassing  beauty.  When  she  was  about  fifteen  or  sixteen  years 
old,  her  parents  lodged  her  on  the  topmost  floor  of  a seven-storied 
palace  in  an  apartment  of  royal  splendor,  providing  a single  female 
slave  to  guard  her.  One  day,  as  the  maiden  was  looking  out  of  her 
open  window,  a certain  Vijjadhara  came  flying  through  the  air,  and 
fell  in  love  with  her  at  first  sight.  And  straightway  entering  her 
apartment  by  the  window,  he  had  intercourse  with  her.  Following 
intercourse  with  him,  in  no  long  time  she  conceived  a child  in  her  womb. 
When  the  slave-woman  saw  her  condition,  she  said  to  her,  “My 
lady,  what  does  this  mean?”  “Never  mind;  say  nothing  to  anyone.” 
So  for  fear  of  what  she  said,  the  slave-woman  kept  silent.  When  ten 
lunar  months  had  expired,  the  treasurer’s  daughter  gave  birth  to  a 
son.  Thereupon  she  caused  a new  vessel  to  be  procured,  laid  the  child 
in  it,  covered  it,  put  garlands  of  flowers  on  it,  and  said  to  the  slave- 
woman,  “Carry  this  vessel  on  your  head  and  set  it  adrift  in  the 
Ganges.”  And  she  added,  “Should  anyone  ask  you,  ‘What  does  this 
vessel  contain?’  you  are  to  say,  ‘It  contains  a votive  offering  made  by 
my  lady  mistress.’”  The  slave-woman  did  as  she  was  told. 

Farther  down  the  Ganges  two  women  were  bathing.  When  they  saw 
a new  vessel  being  swept  along  by  the  current,  one  of  them  cried  out, 
“That  vessel  belongs  to  me!”  and  the  other  cried  out,  “Whatever  is 
contained  in  that  vessel  belongs  to  me!”  When  the  vessel  reached 
them,  they  caught  hold  of  it,  and  setting  it  on  dry  land,  they  opened 
it  and  saw  the  child.  Thereupon  the  first  of  the  two  women  said, 
“The  child  belongs  to  me  alone,  because  I said,  ‘The  vessel  belongs 
to  me.’  ” But  the  second  woman  said,  “The  child  belongs  to  me  alone, 
because  I said,  ‘Whatever  is  contained  in  that  vessel  belongs  to  me 
alone.’”  [215]  And  straightway  they  fell  to  quarreling.  Proceeding 
to  a court  of  justice,  they  told  their  stories;  and  when  even  the  judges 
were  unable  to  settle  the  dispute,  they  went  to  the  king.  The  king, 
after  listening  to  their  arguments,  said,  “You  take  the  child;  you  take 
the  vessel.” 


326 


Book  26,  Story  33.  Dhammapada  Jf.16  [N. 4. 2154- 


Now  the  woman  who  received  the  child  was  a supporter  of  the 
Elder  Maha  Kaccana.  And  she  brought  up  the  child  with  this  thought 
in  mind,  “I  will  have  this  child  enter  the  Order  under  the  auspices  of 
the  Elder.”  Now  on  the  day  of  the  child’s  birth,  when  he  was  bathed 
for  the  purpose  of  washing  off  the  birth-stains,  his  hair  became 
matted,  and  therefore  they  gave  him  the  name  Jatila.  One  day  when 
the  child  was  old  enough  to  walk,  the  Elder  entered  that  house  for 
alms.  The  female  lay  disciple  provided  the  Elder  with  a seat  and 
offered  him  food.  When  the  Elder  saw  the  boy,  he  asked,  “Lay  dis- 
ciple, you  have  a boy?”  “Yes,  Reverend  Sir,  I am  bringing  him  up 
with  this  thought  in  mind,  ‘ I will  have  this  child  enter  the  Order  under 
your  auspices.’  Therefore  pray  admit  him  to  the  Order.”  “Very 
well,”  replied  the  Elder.  And  taking  the  boy  with  him,  he 
departed. 

As  the  Elder  proceeded  on  his  way,  he  considered  within  himself, 
“Has  this  boy  a sufficient  store  of  merit  to  enable  him  to  attain  the 
station  of  a wealthy  householder?”  Straightway  he  became  aware  of 
the  following,  “This  boy  is  a person  of  great  merit,  and  wall  some  day 
enjoy  great  wealth.  As  yet,  however,  he  is  a mere  child,  as  yet  he 
lacks  maturity  of  knowdedge.”  Therefore  the  Elder  took  the  boy  with 
him  to  Takkasila,  and  stopped  at  the  house  of  a certain  lay  supporter 
of  his.  The  layman  saluted  the  Elder,  and  seeing  the  boy,  asked,  “Rev- 
erend Sir,  you  have  a boy?”  “Yes,  lay  disciple,  and  he  will  enter 
the  Order;  but  as  yet  he  is  a mere  child.  Let  him  remain  with  you 
for  a time.”  “Very  well,”  replied  the  layman,  and  cared  for  the  boy 
tenderly,  treating  him  as  his  own  son. 

Now  for  twelve  years  goods  had  been  accumulating  in  the  layman’s 
house.  One  day,  when  the  layman  was  about  to  set  out  on  a journey 
to  the  next  village,  [216]  he  removed  all  of  his  goods  to  a shop,  and 
seating  the  boy  in  the  shop,  told  him  the  price  of  each  piece  of  goods. 
“This  and  that  are  worth  such  and  such,”  said  the  layman;  “if  you 
can  get  such  and  such  for  them,  sell  them.”  So  saying,  the  layman 
departed. 

That  day  the  guardian  divinities  of  the  city  directed  towards  his 
very  shop  all  that  had  need  of  even  so  little  as  pepper  and  cummin- 
seed.  The  result  was  that  in  a single  day  he  sold  all  the  goods  that 
had  been  accumulating  for  twelve  years.  When  the  householder  re- 
turned and  saw  nothing  at  all  left  in  the  shop,  he  said  to  the  youth, 
“My  dear  boy,  have  you  lost  all  your  goods?”  The  youth  replied, 
“I  have  lost  nothing.  All  that  you  left  with  me  I have  sold  in  accord- 


-N. 4. 2179] 


Jotika  and  Jatila 


327 


ance  with  your  directions.  Here  is  the  price  for  such  and  such,  and 
here  is  the  price  for  such  and  such.” 

The  householder  was  overjoyed.  “Here,”  he  exclaimed, “is  a man 
whose  worth  is  beyond  price,  a man  who  is  able  to  make  his  living 
wherever  he  may  be!”  Now  his  own  daughter  had  just  reached  mar- 
riageable age.  So  he  straightway  gave  him  his  daughter  in  marriage, 
ordered  his  men  to  build  a house  for  him,  and  when  the  house  was  com- 
pleted, said  to  him,  “Go  take  up  your  residence  in  your  own  house.” 
Now  when  Jatila  entered  his  house,  no  sooner  had  he  set  one  foot  on 
the  threshold  than  the  earth  in  the  rear  of  his  house  was  rent  asunder 
and  there  arose  a mountain  of  gold  eighty  cubits  in  height.  When  the 
king  heard  that  a mountain  of  gold  had  arisen  in  the  rear  of  Jatila’s 
house,  rending  the  earth  asunder,  he  sent  him  a treasurer’s  parasol. 
Thereafter  he  was  known  as  Treasurer  Jatila. 

Treasurer  Jatila  had  three  sons.  W7hen  they  had  reached  man- 
hood, he  conceived  a desire  to  retire  from  the  world  and  become  a 
monk.  And  he  thought  to  himself,  “If  there  is  a treasurer’s  family 
possessed  of  wealth  equal  to  ours,  they  will  permit  me  to  retire  from 
the  world;  otherwise  they  will  not  give  me  their  permission.”  Ac- 
cordingly he  determined  to  find  out.  So  he  had  made  a golden  brick 
and  a golden  whip  and  a golden  cord;  and  placing  them  in  the 
hands  of  his  men,  said  to  them,  “Take  these  with  you  and  travel 
throughout  the  Land  of  the  Rose-apple,  pretending  to  be  looking  for 
nothing  in  particular,  [217]  and  find  out  whether  or  not  there  is  a 
treasurer’s  family  possessed  of  wealth  equal  to  ours;  having  so  done, 
return  to  me.”  Jatila’s  men  traveled  from  place  to  place  until  they 
reached  the  city  of  Bhaddiya. 

Now  in  the  city  of  Bhaddiya  lived  Treasurer  Ram,  Mendaka; 1 
and  when  he  saw  those  men,  he  asked  them,  “Friends,  on  what 
errand  are  you  traveling  about? ” “We  are  traveling  about  looking  for 
nothing  in  particular.”  Treasurer  Ram  perceived  within  himself, 
“It  cannot  be  true  that  these  men  are  traveling  about  from  place  to 
place,  with  things  such  as  these  in  their  hands,  looking  for  nothing  in 
particular;  they  are  traveling  about  exploring  the  country.”  So  he 
said  to  them,  “Go  into  the  yard  behind  our  house  and  take  a look.” 
Jatila’s  men  went  into  the  yard. 

There,  in  a space  eight  karlsas  in  extent,  they  saw  golden  rams  of 
the  sort  previously  described,  as  big  as  elephants  or  horses  or  bulls. 


1 For  the  story  of  Treasurer  Ram,  see  xviii.  10. 


328 


Book  26,  Story  33.  Dhammapada  416  [N.4.217»- 


praneing  about,  striking  back  with  back,  and  cleaving  the  earth 
asunder.  Jatila’s  men  strolled  about  among  the  rams  and  then  came 
out.  Treasurer  Ram  asked  them,  “Friends,  did  you  find  what  you 
were  traveling  about  looking  for?”  “Yes,  master,  we  found  what  we 
were  looking  for.”  “Well  then,  depart.”  So  saying,  he  dismissed 
them.  Jatila’s  men  returned  home. 

The  treasurer  their  master  asked  them,  “Friends,  did  you  see  a 
treasurer’s  household  possessed  of  wealth  equal  to  ours?”  The  men 
replied,  “Master,  what  wealth  do  you  possess!  Treasurer  Ram,  who 
lives  in  the  city  of  Bhaddiya,  possesses  wealth  as  great  as  all  this!” 
So  saying,  they  told  him  all  about  what  they  had  seen. 

When  the  treasurer  heard  their  story,  he  was  delighted.  “I  have 
found  one  such  treasurer’s  family,”  thought  he;  “is  there  perhaps 
another?”  So  giving  his  men  a blanket  worth  a hundred  thousand 
pieces  of  money,  he  said  to  them,  “Friends,  go  find  out  whether  there 
is  another  such  treasurer’s  family.”  So  saying,  he  sent  them  forth. 
Jatila’s  men  went  to  the  city  of  Rajagaha,  made  a pile  of  wood  near 
Treasurer  Jotika’s  house,  and  set  fire  to  it.  “What  are  you  doing?” 
they  were  asked.  Jatila’s  men  replied,  “We  have  here  a very  valuable 
blanket  and  have  been  trying  to  sell  it.  But  we  can  find  no  buyer,  and 
are  afraid  that  if  we  carry  it  about  with  us,  we  shall  be  attacked  by 
robbers.  As  soon,  therefore,  as  we  have  burnt  it  in  this  fire,  we  shall 
continue  our  journey.” 

Now  Treasurer  Jotika  saw  them  and  asked  his  men,  “What  are 
these  men  doing?”  When  he  heard  what  they  were  doing,  he  caused 
them  to  be  summoned  and  asked  them,  “How  much  is  the  blanket 
worth?”  “It  is  worth  a hundred  thousand  pieces  of  money.”  [218] 
Jotika  ordered  a hundred  thousand  pieces  of  money  given  to  the  men, 
and  placing  the  blanket  in  their  hands,  sent  them  forth,  saying  to 
them,  “Give  the  blanket  to  the  slave-woman  whose  duty  is  to  sweep 
the  gate-house  and  remove  the  refuse.” 

When  the  slave-woman  received  the  blanket,  she  burst  into  tears, 
went  to  her  master,  and  said,  “Master,  if  I have  been  guilty  of  any 
offense,  should  I not  be  beaten  for  it?  Why  did  you  send  me  such  a 
coarse  blanket  as  this?  How  can  I wear  it  either  as  an  undergarment 
or  a cloak?”  Jotika  replied,  “It  was  not  for  that  purpose  that  I 
sent  you  the  blanket.  I sent  it  to  you  simply  that  you  might  roll 
it  up  and  lay  it  at  the  foot  of  your  bed;  so  that,  after  bathing  your 
feet  in  perfumed  water,  you  might  have  a blanket  to  wipe  them 
with.  Can  you  not  make  such  use  as  this  of  the  blanket?”  “Yes,” 


-N. 4. 2i9io  ] Jotika  and  Jatila  329 

said  the  slave-woman,  “I  can  do  that;”  and  taking  the  blanket  with 
her,  she  departed. 

Jatila’s  men  watched  the  whole  proceeding  and  returned  to  the 
treasurer  their  master.  Jatila  asked  them,  “Friends,  did  you  see  a 
treasurer’s  household  possessed  of  wealth  equal  to  ours?”  “Master,” 
they  replied,  “what  wealth  do  you  possess!  Treasurer  Jotika  who 
lives  in  the  city  of  Rajagaha  possesses  wealth  as  great  as  all  this!” 
And  describing  all  the  wealth  they  had  seen  in  Jotika’s  house,  they 
told  him  their  story.  When  the  treasurer  heard  their  report,  his  heart 
was  filled  with  joy.  “Now,”  said  he,  “I  shall  obtain  permission  to 
retire  from  the  world  and  become  a monk.”  And  going  to  the  king,  he 
said,  “Your  majesty,  I desire  to  become  a monk.”  The  king  replied, 
“Very  well,  great  treasurer;  follow  your  inclination  and  become  a 
monk.” 

So  Treasurer  Jatila  went  home,  and  summoning  his  sons  before 
him,  he  placed  a golden  spade  in  the  hands  of  his  oldest  son  and  said 
to  him,  “ Son,  go  to  the  rear  of  the  house  and  remove  a nugget  of  gold 
from  the  mountain  of  gold.”  The  oldest  son  took  the  spade,  went  to 
the  rear  of  the  house,  and  struck  the  mountain  of  gold  with  his  spade. 
It  was  as  though  he  had  struck  the  surface  of  a flat  rock.  Jatila  took 
the  spade  from  the  hand  of  his  oldest  son,  and  placing  it  in  the  hands 
of  his  second  son,  sent  him  out.  But  the  second  son  fared  the  same  as 
the  oldest  son.  When  he  struck  the  mountain  of  gold  with  his  spade, 
it  was  as  though  he  had  struck  the  surface  of  a flat  rock.  [219]  Then 
Jatila  placed  the  spade  in  the  hands  of  his  youngest  son  and  sent  him 
out.  The  youngest  son  smote  the  mountain  of  gold  with  his  spade, 
and  it  was  as  though  he  had  thrust  his  spade  into  a pile  of  loose  earth. 
Then  said  the  treasurer,  “Come,  son,  that  is  enough.”  And  summon- 
ing his  two  older  sons,  he  said  to  them,  “This  mountain  of  gold  did 
not  come  into  existence  for  you ; it  came  into  existence  for  me  and  my 
youngest  son.  Join  with  him  in  the  enjoyment  of  this  wealth.” 

But  why  did  this  mountain  of  gold  come  into  existence  solely  for 
the  sake  of  the  father  and  his  youngest  son?  And  why  was  Jatila 
thrown  into  the  water  on  the  day  of  his  birth?  Solely  as  the  result  of 
deeds  done  in  a previous  state  of  existence. 

33  d.  Story  of  the  Past:  The  goldsmith  and  his  three  sons 

For  in  a previous  state  of  existence,  while  the  shrine  of  the  Supreme 
Buddha  Kassapa  was  being  erected,  a certain  Arahat  came  to  the 


330 


Book  26,  Story  33.  Dhammapada  1±16  [N.4. 21911- 

place  where  the  shrine  was  being  erected,  and  looking  at  the  shrine, 
asked  the  following  question,  “Friends,  why  is  it  that  the  north  fagade 
of  the  shrine  is  still  unfinished?”  “There  is  not  enough  gold,”  re- 
plied the  builders.  Said  the  Arahat,  “I  will  enter  the  village  and  urge 
the  people  to  give;  devote  your  best  attentions  to  the  work.”  So 
saying,  the  Arahat  entered  the  city  and  cried  out,  “Men  and  women, 
there  is  not  enough  gold  to  finish  the  north  fagade  of  your  shrine. 
Contribute  gold  for  this  purpose.”  Having  thus  prevailed  upon  the 
multitude  to  contribute  gold  for  the  shrine,  he  went  to  the  house  of 
a goldsmith. 

Now  just  at  this  moment  the  goldsmith  was  sitting  in  his  house 
engaged  in  a quarrel  with  his  wife.  Said  the  Elder  to  the  goldsmith, 
“There  is  not  enough  gold  to  finish  the  north  fagade  of  the  shrine  which 
you  have  undertaken  to  build;  this  is  something  which  you  ought  to 
know.”  But  so  angry  was  the  goldsmith  toward  his  wife  that  he 
replied,  “Throw  your  Teacher  into  the  water  and  go  your  way.” 
Thereupon  the  goldsmith’s  wife  said  to  her  husband,  “You  have  done 
a most  wicked  thing.  If  you  are  so  angry  with  me  as  all  that,  you 
ought  to  be  satisfied  to  rebuke  me  or  beat  me.  Why  should  you  vent 
your  spleen  on  the  Buddhas,  past,  present,  and  to  come?” 

Instantly  the  goldsmith  [220]  was  overcome  with  remorse.  Fling- 
ing hhnself  at  the  Elder’s  feet,  he  said,  “Pardon  me,  Reverend  Sir.” 
The  Elder  replied,  “It  was  not  I to  whom  you  spoke;  ask  pardon  of  the 
Teacher.”  Said  the  goldsmith,  “Reverend  Sir,  what  must  I do  to 
obtain  the  pardon  of  the  Teacher?  ” The  Elder  replied,  “ Friend,  make 
three  jars  of  golden  flowers  and  place  them  in  the  repository  of 
the  relics;  then  wet  your  garments  and  the  hair  of  your  head,  and 
ask  the  Teacher’s  pardon.”  “Very  well,  Reverend  Sir,”  said  the 
goldsmith. 

While  the  goldsmith  was  making  the  golden  flowers,  he  summoned 
the  oldest  of  his  three  sons,  saying  to  him,  “Come,  son,  I spoke  harshly 
of  the  Teacher.  Therefore,  so  soon  as  I have  finished  these  golden 
flowers,  I shall  place  them  in  the  repository  of  the  relics  and  shall  ask 
pardon  of  the  Teacher.  I wish  you  to  accompany  me.”  But  the 
oldest  son  was  unwilling  to  go  and  replied,  “It  was  not  I that  made 
you  speak  harshly.  You  go  alone.”  Then  the  goldsmith  summoned 
his  second  son  and  said  the  same  thing  to  him,  but  the  second  son 
likewise  refused  to  go,  making  the  same  answer.  Finally  the  gold- 
smith summoned  his  youngest  son.  Said  the  youngest  son,  “It  is  a 
son’s  duty  to  do  whatever  there  is  to  be  done.”  So  he  agreed  to 


-N.4.22115] 


Jotika  and  Jatila 


331 


accompany  his  father,  and  assisted  his  father  in  making  the  flowers. 
When  the  goldsmith  had  completed  three  jars  of  flowers,  measuring 
a span  in  breadth,  he  placed  them  in  the  repository  of  the  relics,  and 
wetting  his  garments  and  the  hair  of  his  head,  asked  pardon  of  the 
Teacher. 


33  e.  Story  of  the  Present  concluded 

For  this  reason,  in  seven  successive  states  of  existence,  Jatila  was 
thrown  into  the  water  on  the  day  of  his  birth;  and  since  this  was  the 
last  of  the  seven  states  of  existence,  in  this  state  of  existence  also,  as 
the  result  of  that  evil  deed,  he  was  thrown  into  the  water.  Now  inas- 
much as  the  two  brothers  who  were  his  oldest  sons  were  not  willing 
to  assist  him  in  making  the  golden  flowers,  the  mountain  of  gold  did 
not  come  into  existence  for  them;  but  since  the  youngest  son  assisted 
his  father,  the  mountain  of  gold  came  into  existence  solely  for  the 
father  and  the  youngest  son.  [221]  Treasurer  Jatila,  having  thus 
admonished  his  sons,  retired  from  the  world,  became  a monk  under 
the  Teacher,  and  in  but  a few  days  attained  Arahatship. 

Some  time  afterwmrds  the  Teacher  accompanied  by  five  hundred 
monks,  while  making  a pilgrimage  for  alms,  stopped  at  the  door  of  the 
house  of  Jatila’s  sons.  And  for  the  space  of  half  a month  Jatila’s  sons 
served  the  Congregation  of  Monks  presided  over  by  the  Buddha  with 
food.  In  the  evening,  when  the  monks  were  assembled  in  the  Hall  of 
Truth,  they  began  the  following  discussion,  “Brother  Jatila,  did  you 
experience  to-day  no  longing  for  the  mountain  of  gold  eighty  cubits 
high  and  for  your  sons?”  “No,  brethren,”  replied  Jatila,  “I  experi- 
enced neither  longing  for  them  nor  pride  in  them.”  Then  said  the 
monks,  “This  Elder  Jatila  utters  -what  is  not  true  and  is  guilty  of 
falsehood.”  The  Teacher,  hearing  their  talk,  said,  “Monks,  it  is 
quite  true  that  my  son  has  no  longing  for  them  or  pride  in  them.” 
So  saying,  he  expounded  the  Law  by  pronouncing  the  following 
Stanza, 

416.  Whoever  in  this  world  has  abandoned  Craving, 

Whoever  has  gone  forth  from  the  household  life  to  the  houseless  life. 

Whoever  has  destroyed  the  essence  of  Craving,  such  a man  I call  a Brahman, 


332 


Book  26,  Story  3J/,.  Dhammajpada  1+16  [N.4.22122- 


XXVI.  34.  AJATASATTU  ATTACKS  JOTIKA’S  PALACE  1 

Whoever  in  this  world  has  abandoned  Craving.  This  religious  instruc- 
tion was  given  by  the  Teacher  while  he  was  in  residence  at  Veluvana 
with  reference  to  the  Elder  Jotika. 

For  after  Ajatasattu  Kurnara  had  conspired  with  Devadatta  and 
killed  his  father,  Bimbisara,  and  become  established  in  the  kingdom, 
he  said  to  himself,  [222]  “I  will  now  take  the  great  palace  of  Treas- 
urer Jotika;”  and  arming  himself  for  battle,  he  sallied  forth.  But 
seeing  his  own  reflection  and  that  of  his  retinue  in  the  jeweled  walls, 
he  concluded,  “The  householder  has  armed  himself  for  battle  and  has 
come  forth  with  his  host.”  Therefore  he  did  not  dare  approach  the 
palace. 

Now  it  happened  that  on  that  day  the  treasurer  had  taken  upon 
himself  the  obligations  of  Fast-day,  and  early  in  the  morning,  imme- 
diately after  breakfast,  had  gone  to  the  monastery  and  sat  listening  as 
the  Teacher  preached  the  Law.  When,  therefore,  the  Yakkha  Yama- 
koli,  who  stood  guard  over  the  first  gate,  saw  Ajatasattu  Kurnara,  he 
called  out,  “Where  are  you  going?”  And  straightway  putting  Ajata- 
sattu Kurnara  and  his  retinue  to  rout,  he  pursued  them  in  all  direc- 
tions. The  king  sought  refuge  in  the  very  same  monastery  as  that  to 
which  the  treasurer  had  gone.  When  the  treasurer  saw  the  king,  he 
rose  from  his  seat  and  said,  “Your  majesty,  what  is  the  matter?” 
Said  the  king,  “Householder,  how  comes  it  that  after  giving  orders  to 
your  men  to  fight  with  me,  you  are  sitting  here  pretending  to  be  lis- 
tening to  the  Law?” 

Said  the  treasurer,  “But,  your  majesty,  did  you  set  out  with  the 
idea  of  taking  my  house?”  “Yes,  for  that  very  purpose  did  I set  out.” 
“Your  majesty,  a thousand  kings  could  not  take  my  house  from  me 
against  my  will.”  Fpon  this  Ajatasattu  became  angry  and  said, 
“But,  do  you  intend  to  become  king?”  “No,”  replied  the  treasurer, 
“I  do  not  intend  to  become  king.  But  neither  kings  nor  robbers 
could  take  from  me  against  my  will  the  tiniest  thread.”  “Then  may 
I take  the  house  with  your  consent?”  “Well,  your  majesty,  I have 
here  on  my  ten  fingers  twenty  rings.  I will  not  give  them  to  you. 
Take  them  if  you  can.”  [223] 

The  king  crouched  on  the  ground  and  leaped  into  the  air,  rising  to 


1 Text:  N iv.  221-224. 


-N.4. 224io  ] 


Ajatasattu  attacks  Jotika' s palace 


333 


a height  of  eighteen  cubits;  then,  standing,  he  leaped  into  the  air 
again,  rising  to  a height  of  eighty  cubits.  But  in  spite  of  the  great 
strength  he  possessed,  twist  this  way  and  that  as  he  might,  he  was 
unable  to  pull  a single  ring  from  the  treasurer’s  fingers.  Then  said 
the  treasurer  to  the  king,  “Spread  out  your  mantle,  your  majesty.” 
As  soon  as  the  king  had  spread  out  his  mantle,  the  treasurer  straight- 
ened his  fingers,  and  immediately  all  twenty  rings  slipped  off. 

Then  the  treasurer  said  to  him,  “Thus,  your  majesty,  it  is  impossi- 
ble for  you  to  take  my  belongings  against  my  will.”  But  agitated  by 
the  king’s  action,  he  said  to  him,  “Your  majesty,  permit  me  to  retire 
from  the  world  and  become  a monk.”  The  king  thought  to  himself, 
“If  this  treasurer  retires  from  the  world  and  becomes  a monk,  it  will 
be  an  easy  matter  for  me  to  get  possession  of  his  palace.”  So  he  said 
in  a word,  “Become  a monk.”  Thereupon  the  treasurer  Jotika  retired 
from  the  world,  became  a monk  under  the  Teacher,  and  in  no  long  time 
attained  Arahatship.  Thereafter  he  was  known  as  Elder  Jotika.  The 
moment  he  attained  Arahatship,  all  of  his  wealth  and  earthly  glory 
vanished,  and  the  divinities  took  back  once  more  to  Uttarakuru  his 
wife  Satulakayi. 

One  day  the  monks  said  to  Jotika,  “Brother  Jotika,  have  you  any 
longing  for  your  palace  or  your  wife?  ” “ No,  brethren,”  replied  Jotika. 
Thereupon  the  monks  said  to  the  Teacher,  “Reverend  Sir,  this  monk 
utters  what  is  not  true,  and  is  guilty  of  falsehood.”  Said  the  Teacher, 
“Monks,  it  is  quite  true  that  my  son  has  no  longing  for  any  of  these 
things.”  And  expounding  the  Law,  he  pronounced  the  following 
Stanza,  [224] 

416.  Whoever  in  this  world  has  abandoned  Craving, 

Whoever  has  gone  forth  from  the  household  life  to  the  houseless  life, 

Whoever  has  destroyed  the  essence  of  Craving,  such  a man  I call  a Brahman. 


XXVI.  35.  THE  MONK  WHO  WAS  ONCE  A MIME  1 

He  that  has  cast  off.  This  religious  instruction  was  given  by  the 
Teacher  while  he  was  in  residence  at  Veluvana  with  reference  to  a 
certain  monk  who  was  once  a mime. 

It  is  said  that  a certain  mime  giving  performances  from  place  to 
place  heard  the  Teacher  preach  the  Law,  whereupon  he  retired  from 
the  world,  became  a monk,  and  attained  Arahatship.  One  day,  as  he 


1 Text:  N iv.  224-225. 


334  Book  26,  Story  37.  Dhammapada  419-420  [N.4.224n- 


was  entering  the  village  for  alms,  in  company  with  the  Congregation 
of  Monks  presided  over  by  the  Buddha,  the  monks  saw  a certain  mime 
going  through  his  performance.  Thereupon  they  asked  the  monk  who 
was  once  a mime,  “Brother,  yonder  mime  is  going  through  the  same 
kind  of  performance  you  used  to  go  through ; have  you  no  longing  for 
this  sort  of  life? ” “No,  brethren,”  replied  the  monk.  The  monks  said 
to  the  Teacher,  “Reverend  Sir,  this  monk  utters  what  is  not  true,  is 
guilty  of  falsehood.”  When  the  Teacher  heard  them  say  this,  he  re- 
plied, “Monks,  my  son  has  passed  beyond  all  bonds.”  So  saying, 
he  pronounced  the  following  Stanza, 

417.  He  that  has  cast  off  the  bondage  of  things  of  earth, 

He  that  has  escaped  from  the  bondage  of  things  of  heaven. 

He  that  has  thrown  off  every  bond,  such  a man  I call  a Brahman. 


XXVI.  36.  THE  MONK  WHO  WAS  ONCE  A MIME  1 

He  that  has  cast  aside  both  pleasure  and  pain.  This  religious  in- 
struction was  given  by  the  Teacher  while  he  was  in  residence  at  Velu- 
vana  with  reference  to  a certain  monk  who  was  once  a mime.  [225] 

The  story  is  the  same  as  the  foregoing,  except  that  on  this  occasion 
the  Teacher  said,  “Monks,  my  son  has  put  aside  both  pleasure  and 
pain,”  and  so  saying,  pronounced  the  following  Stanza, 

418.  He  that  has  cast  aside  both  pleasure  and  pain,  he  that  is  cold,  free  from  passion. 
He  that,  strenuous,  has  overcome  all  the  worlds,  such  a man  I call  a Brahman. 


XXVI.  37.  THE  SKULK-TAPPER  2 

He  that  knows  the  passing  away.  This  religious  instruction  was 
given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with  refer- 
ence to  Elder  Vanglsa.  [226]. 

It  seems  that  there  lived  at  Rajagaha  a Brahman  named  Vanglsa 
who  could  tell  in  which  of  the  states  of  existence  men  were  reborn 
at  death.  He  would  rap  on  their  skulls  and  say,  “This  is  the  skull 

1 Text:  N iv.  225. 

2 From  this  story  are  derived  Thera-Gaiha  Commentary,  cclxiv  (Story  of  Vanglsa), 
and  cli  (Story  of  Migasira).  Cf.  Ahguttara  Commentary  on  Etadagga  Vagga,  Story  of 
Vanglsa.  For  a Sanskrit  parallel  from  Eastern  Turkestan,  see  A.  F.  R.  Hoernle, 
JRAS.,  1916,  709  ff.  (fifth  fragment).  Cf.  Story  xxvi.  30  b.  Text:  N iv.  226-228. 


-N.4.227h] 


The  skull-tapper 


335 


of  a man  who  has  been  reborn  in  Hell;  this  man  has  been  reborn  as 
an  animal;  this  man  has  been  reborn  as  a ghost;  this  is  the  skull  of  a 
man  who  has  been  reborn  in  the  world  of  men.” 

The  Brahmans  thought  to  themselves,  “We  can  use  this  man  to 
prey  upon  the  world.”  So  clothing  him  in  two  red  robes,  they  took 
him  about  the  country  with  them,  saying  to  everyone  they  met, 
“This  Brahman  Vangisa  can  tell  by  rapping  on  the  skulls  of  dead  men 
in  which  of  the  states  of  existence  they  have  been  reborn;  ask  him 
to  tell  you  in  which  of  the  states  of  existence  your  own  kinsmen  have 
been  reborn.”  People  would  give  him  ten  pieces  of  money  or  twenty 
or  a hundred  according  to  their  several  means,  and  wTould  ask  him 
in  which  of  the  states  of  existence  their  kinsmen  had  been  reborn. 

After  traveling  from  place  to  place,  they  finally  reached  Savatthi 
and  took  up  their  abode  near  the  Jetavana.  After  breakfast  they 
saw  throngs  of  people  going  with  perfumes,  garlands,  and  the  like  in 
their  hands  to  hear  the  Law.  “Where  are  you  going?”  they  asked. 
“To  the  monastery  to  hear  the  Law,”  was  the  reply.  “What  will  you 
gain  by  going  there?”  asked  the  Brahmans;  “there  is  nobody  like 
our  fellow-Brahman  Vangisa.  He  can  tell  by  rapping  on  the  skulls 
of  dead  men  in  which  of  the  states  of  existence  they  have  been  reborn. 
Just  ask  him  in  which  of  the  states  of  existence  your  own  kinsmen  have 
been  reborn.”  [227]  “What  does  Vangisa  know!”  replied  the  dis- 
ciples, “there  is  no  one  like  our  Teacher.”  But  the  Brahmans  retorted, 
“There  is  no  one  like  Vangisa,”  and  the  dispute  waxed  hot.  Finally 
the  disciples  said,  “Come  now,  let  us  go  find  out  which  of  the  two 
knows  the  more,  your  Vangisa  or  our  Teacher.”  So  taking  the  Brah- 
mans with  them,  they  went  to  the  monastery. 

The  Teacher,  knowing  that  they  were  on  their  way,  procured  and 
placed  in  a row  five  skulls,  one  each  of  men  who  had  been  reborn  in  the 
four  states  of  existence:  Hell,  the  animal  world,  the  world  of  men,  and 
the  World  of  the  Gods;  and  one  skull  belonging  to  a man  who  had 
attained  Arahatship.  When  they  arrived,  he  asked  Vangisa,  “Are 
you  the  man  of  whom  it  is  said  that  by  rapping  on  the  skulls  of  dead 
men  you  can  tell  in  which  of  the  states  of  existence  they  have 
been  reborn?”  “Yes,”  said  Vangisa.  “Then  whose  is  this  skull?” 
Vangisa  rapped  on  the  skull  and  said,  “This  is  the  skull  of  a man  who 
has  been  reborn  in  Hell.”  “Good!  good!”  exclaimed  the  Teacher, 
applauding  him.  Then  the  Teacher  asked  him  about  the  next  three 
skulls,  and  Vangisa  answered  without  making  a mistake.  The 
Teacher  applauded  him  for  each  answer  he  gave  and  finally  showed  him 


4 


336 


Book  26,  Story  38.  Dhammapada  4.21  [N.  4. 22714- 

the  fifth  skull.  “Whose  skull  is  this?”  he  asked.  Vanglsa  rapped  on 
the  fifth  skull  as  he  had  on  the  others,  but  confessed  that  he  did  not 
know  in  which  of  the  states  of  existence  the  man  had  been  reborn. 

Then  said  the  Teacher,  “Vanglsa,  don’t  you  know?”  “No,”  re- 
plied Vanglsa,  “I  don’t  know.”  “I  know,”  said  the  Teacher.  There- 
upon Vanglsa  asked  him,  “Teach  me  this  charm.”  “I  cannot  teach 
it  to  one  who  is  not  a monk.”  Thought  the  Brahman  to  himself,  “If 
I only  knew  this  charm,  I should  be  the  foremost  man  in  all  India.” 
Accordingly  he  dismissed  his  fellow-Brahmans,  saying,  “Remain 
right  here  for  a few  days;  I intend  to  become  a monk.”  And  he  became 
a monk  in  the  name  of  the  Teacher,  was  admitted  a full  member  of  the 
Order,  and  was  thereafter  known  as  Elder  Vanglsa. 

They  gave  him  as  his  Subject  of  Meditation  the  Thirty-two  Con- 
stituent Parts  of  the  Body  and  said  to  him,  “Repeat  the  prelimi- 
nary words  of  the  formula.”  He  followed  their  instructions  and  re- 
peated the  preliminary  words  of  the  formula.  [228]  From  time  to 
time  the  Brahmans  would  ask  him,  “Have  you  learned  the  formula?” 
and  the  Elder  would  answer,  “Just  wait  a little!  I am  learning  it.” 
In  but  a few  days  he  attained  Arahatship.  When  the  Brahmans 
asked  him  again,  he  replied,  “Brethren,  I am  now  unable  to  learn 
it.”  When  the  monks  heard  his  reply,  they  said  to  the  Teacher, 
“Reverend  Sir,  this  monk  utters  what  is  not  true  and  is  guilty  of 
falsehood.”  The  Teacher  replied,  “Monks,  say  not  so.  Monks,  my 
son  now  knows  all  about  the  passing  away  and  rebirth  of  beings.” 
So  saying,  he  pronounced  the  following  Stanzas, 

419.  He  that  knows  the  passing  away  and  rebirth  of  beings  everywhere. 

He  that  is  free  from  attachment,  happy,  and  enlightened,  such  a man  I call  a 
Brahman. 

420.  He  whose  future  estate  is  not  known  to  gods  or  Gandhabbas  or  men. 

He  who  has  destroyed  the  evil  passions  and  has  attained  Arahatship,  such  a 
man  I call  a Brahman. 


XXVI.  38.  HUSBAND  AND  WIFE  1 

lie  that  possesses  naught.  This  religious  instruction  was  given  by 
the  Teacher  while  he  was  in  residence  at  Veluvana  with  reference  to 
the  nun  Dhammadinna.  [229] 

1 Parallels:  Anguttara  Commentary , JR  AS.,  1893,  560-566;  Therl-Gatha  Com- 
mentary, xii:  15-16.  Cf.  Majjhima,  44;  i.  299-305.  Text:  N iv.  229-231. 


-N.  4. 230?] 


Husband  and  wife 


337 


For  once  on  a day,  while  she  was  living  in  the  world,  her  husband 
Visakha,  a lay  disciple,  heard  the  Teacher  preach  the  Law  and  attained 
the  Fruit  of  the  Third  Path.  Thereupon  he  thought  to  himself,  “I 
must  now  turn  over  all  of  my  property  to  Dhammadinna.”  Now  it 
had  previously  been  his  custom  on  returning  home,  in  case  he  saw 
Dhammadinna  looking  out  of  the  window,  to  smile  pleasantly  at  her. 
But  on  this  particular  day,  although  she  was  standing  at  the  window, 
he  passed  by  without  so  much  as  looking  at  her.  “What  can  this 
mean?”  thought  she.  “Never  mind,  when  it  is  meal-time,  I shall  find 
out.”  So  when  meal-time  came,  she  offered  him  the  usual  portion  of 
boiled  rice.  Now  on  previous  days  it  had  been  his  custom  to  say, 
“Come,  let  us  eat  together.”  But  on  this  particular  day  he  ate  in 
silence,  uttering  not  a word.  “He  must  be  angry  about  something,” 
thought  Dhammadinna. 

After  the  meal  Visakha  settled  himself  in  a comfortable  place,  and 
summoning  Dhammadinna  to  his  side,  said  to  her,  “Dhammadinna, 
all  the  wealth  that  is  in  this  house  is  yours.  Take  it!”  Thought 
Dhammadinna,  “Persons  who  are  angry  do  not  offer  their  property 
and  say,  ‘Take  it!’  What  can  this  mean?”  After  a time,  however, 
she  said  to  her  husband,  “But,  husband,  what  about  you?”  “From 
this  day  forth,  I shall  engage  no  more  in  worldly  affairs.”  “Who 
will  accept  the  saliva  you  have  rejected?  In  that  case  permit  me 
also  to  become  a nun.”  “Very  well,  dear  wife,”  replied  Visakha, 
giving  her  the  desired  permission.  And  with  rich  offerings  he  es- 
corted her  to  the  nuns’  convent  and  had  her  admitted  to  the  Order. 
After  she  had  made  her  full  profession  she  was  known  as  the  nun 
Dhammadinna. 

Dhammadinna  yearned  for  the  life  of  solitude  and  so  accompanied 
the  nuns  to  the  country.  Residing  there,  in  no  long  time  she  attained 
Arahatship  together  with  the  Supernatural  Faculties.  Thereupon 
she  thought  to  herself,  “Now,  by  reason  of  me,  [230]  my  kinsfolk 
will  perform  works  of  merit.”  Accordingly  she  returned  once  more 
to  Rajagaha.  When  the  lay  disciple  Visakha  heard  that  she  had 
returned,  he  thought  to  himself,  “ What  can  be  her  reason  for  return- 
ing?” And  going  to  the  nuns’  convent  and  seeing  the  nun  his  former 
wife,  he  saluted  her  and  seated  himself  respectfully  on  one  side. 

Thought  he,  “It  would  be  highly  improper  for  me  to  say  to  her, 
‘Noble  sister,  pray  are  you  discontented?’  I will  therefore  ask  her 
this  question.”  So  he  asked  her  a question  about  the  Path  of  Conver- 
sion, and  she  immediately  answered  it  correctly.  Continuing  this  line 


338 


Book  26,  Story  39.  Dhammapada  1+23  [N. 4.2307- 


of  questioning,  the  lay  disciple  asked  about  the  remaining  Paths  also. 
He  did  not  stop,  however,  at  this  point,  but  continuing  his  questions, 
asked  her  about  Arahatship.  “Wonderful,  brother  Visakha!”  ex- 
claimed Dhammadinna.  “But  if  you  desire  to  know  about  Arahat- 
ship, you  should  approach  the  Teacher  and  ask  him  this  question.” 
Visakha  saluted  the  nun  his  former  wife,  and  rising  from  his  seat 
and  going  to  the  Teacher,  repeated  to  the  Exalted  One  their  talk  and 
conversation.  Said  the  Teacher,  “What  my  daughter  Dhammadinna 
said  was  well  said.  In  answering  this  question  I also  should  answer  it 
as  follows.”  And  expounding  the  Law,  he  pronounced  the  following 
Stanza, 

421.  He  that  possesses  naught  in  the  present,  the  past,  and  the  future. 

He  that  neither  possesses  aught  nor  yearns  for  aught,  such  a man  I call  a Brahman. 


XXVI.  39.  AN GULIMALA  THE  FEARLESS  1 

The  noble.  This  religious  instruction  was  given  by  the  Teacher 
while  he  was  in  residence  at  Jetavana  with  reference  to  Elder 
Angulimala.  [231] 

This  story  is  related  in  the  Commentary  on  the  Stanza  beginning 
“The  niggardly  go  not  to  the  World  of  the  Gods.”  For  it  is  there  said: 

The  monks  asked  Angulimala,  “Brother  Angulimala,  were  you 
not  afraid  when  you  saw  the  rogue  elephant  standing  before  you 
holding  a parasol?”  “No,  brethren,  I was  not  afraid.”  The  monks 
said  to  the  Teacher,  “Reverend  Sir,  Angulimala  utters  falsehood.” 
The  Teacher  replied,  “Monks,  my  son  Angulimala  has  no  fear.  For 
monks  like  my  son  are  of  all  the  Noble  ones  who  have  rid  themselves 
of  the  Depravities  the  noblest,  and  have  no  fear.”  So  saying,  he 
pronounced  the  following  Stanza, 

422.  The  noble,  the  eminent,  the  manly,  the  wise,  the  conqueror, 

The  pure,  the  sinless,  the  enlightened,  him  I call  a Brahman. 

1 Cf.  Story  xiii.  10  (text:  iii.  187).  For  the  story  of  the  conversion  of  the  robber 
Angulimala,  see  Story  xiii.  6 ( Majjhima , 86).  Text:  N iv.  231-232. 


-N.4.233i2] 


It  is  the  giver  that  makes  the  gift 


339 


XXVI.  40.  IT  IS  THE  GIVER  THAT  MAKES  THE 

GIFT1 

He  that  knows  his  former  abodes.  This  religious  instruction  was 
given  by  the  Teacher  while  he  was  in  residence  at  Jetavana  with 
reference  to  a question  asked  by  Brahman  Devahita.  [232] 

For  once  upon  a time  the  Exalted  One  suffered  from  disorder 
of  the  humors  and  sent  Elder  Upavana  to  Brahman  Devahita  for 
hot  water.  The  Elder  went  to  the  Brahman,  told  him  the  Teacher 
was  suffering  from  disorder  of  the  humors,  and  asked  him  for  hot 
water.  When  the  Brahman  heard  the  Teacher’s  request,  his  heart 
was  filled  with  joy.  “How  fortunate  for  me,”  he  exclaimed,  “that 
the  Supreme  Buddha  should  send  to  me  for  hot  water!”  The  Brah- 
man gave  the  Elder  hot  water  and  a jar  of  molasses,  ordering  one  of 
his  men  to  carry  the  hot  water  on  a pingo.  The  Elder  caused  the 
Teacher  to  bathe  himself  in  hot  water,  and  then,  mixing  the  molasses 
with  hot  water,  gave  it  to  the  Exalted  One  to  drink.  The  Teacher’s 
ailment  immediately  abated. 

The  Brahman  [233]  thought  to  himself,  “To  whom  should  one 
give  alms  to  obtain  a great  reward?  I will  ask  the  Teacher.”  So  he 
went  to  the  Teacher  and  asked  him  about  the  matter,  pronouncing 
the  following  Stanza, 

To  whom  shall  one  give  alms?  To  whom  must  alms  be  given  to  get  a great  reward? 

How,  for  the  giver,  does  the  reward  become  a great  one? 

Said  the  Teacher  to  the  Brahman,  “The  alms  of  such  a Brahman 
as  this  yield  abundant  fruit.”  And  proclaiming  his  conception  of  the 
true  Brahman,  he  pronounced  the  following  Stanza, 

423.  He  that  knows  his  former  abodes,  he  that  beholds  heaven  and  hell. 

He  that  has  reached  the  end  of  birth  and  rebirth,  the  sage  in  whom  Higher 
Knowledge  has  been  perfected. 

That  man  in  whom  all  the  Perfections  have  been  perfected,  such  a man  I call 
a Brahman. 

1 This  story  is  an  abbreviated  version  of  Samyutta,  vii.  2.  3:  i.  174-175.  Text: 
N iv.  232-234. 


340 


Epilogue 


[N. 4. 235i-i2 


Epilogue 

The  King  of  Righteousness  attained  the  Dhammapada,  the  In- 
comparable [Nibbana].  That  Mighty  Sage  uttered  the  Stanzas  of  the 
Dhammapada 

Revealing  the  Four  Truths,  he  uttered  Stanzas  four  hundred  three 
and  twenty  in  number.  There  came  into  existence  three  hundred 
Stories  less  one. 

Residing  with  grateful  heart  in  the  monastery  erected  by  the 
monarch,  in  the  palace  of  King  Sirikuta, 

I composed,  in  a series  consisting  of  seventy-two  portions  for 
recitation,  this  faultless  Commentary  on  the  Stanzas, 

In  accordance  with  the  spirit  and  letter  of  the  Stanzas,  based  on 
the  Good  Law  of  the  Protector  of  the  World,  for  the  weal  and  welfare 
of  mankind. 

By  the  merit  which  I earned  thereby,  may  all  the  good  desires  of 
all  living  beings  be  fulfilled,  producing  sweet  fruit. 

Prosperity ! Happiness ! Health ! 

The  Colophon  is  in  three  parts:  (1)  Enumeration  of  Stories;  (2)  Epilogue;  (3)  As- 
cription of  Authorship  to  Buddhaghosa.  The  Ascription  of  Authorship  is  the  usual 
formula  found  at  the  end  of  Buddhaghosa ’s  genuine  works,  and  the  inclusion  of  it  in 
the  Colophon  of  this  Commentary  is  without  doubt  the  work  of  an  uncritical  scribe 
or  redactor  of  later  times.  Cf.  Introduction,  § 5 : HOS.  28.  26  f.  Text  of  the  Epilogue: 
N iv.  235. 


INDEX 


References  are  to  volume  and  page  of  the  Harvard  Oriental  Series. 

In  the  case  of  references  to  stories,  the  first  reference  is  to  Book  and  Story. 

Thus,  Marriage  of  Visakha,  iv.8:  29.59,  means  Book  4,  Story  8;  Harvard  Oriental 
Series,  volume  29,  page  59. 

Dh.  cm.  means  Dhammapada  Commentary. 


Abandon  the  dark  state,  vi.ll:  29.196 
Abhaya  loses  his  nautch-girl,  xiii.4: 
30.4 

Abhidhamma  Pitaka,  described,  28.25 
expounded  by  Buddha  to  his  mother, 
30.47  ff. 

Abortion,  28.171  f. 

Acchara,  “pinch,”  29.259,  273 
Accharam  paharati,  “snaps  fingers,” 
“strikes  a nymph,”  29.86,  267 
Acelakas,  30.185,  196 
Aciravatl,  river,  29.252  f. 
Acknowledgment  of  obligations,  Introd. 

§ 18:  28.69  f. 

Acrobats,  30.226  ff. 

Act  of  Faith,  28.160  ff.;  30.266 
Act  of  Truth,  curse  and  counter-curse, 
28.168 

defined  and  described,  28.20 
to  cool  boiling  oil,  30.105 
to  cross  rivers  on  dry  foot,  29.172, 
174  f. 

to  ease  childbirth,  30.11  f. 

Activity  of  Souls,  Jain  doctrine,  30.138 
Adinnapubbaka,  Never-Gave,  miser,  28. 
159  ff. 

Adoption,  28.266,  268,  269;  29.75 
After  the  storm,  calm,  vi.7 : 29.190 
Agamas,  Four,  28.25 

relation  of  Dh.  cm.  to,  Introd.  § 7 a: 
28.45 

Aged  nun,  xi.3:  29.334 
Aggasavaka,  i.8:  28.193 
Aggidatta,  farmer,  Somadatta,  and  king, 
xi.7  a:  29.343 

Aggidatta,  house-priest  of  kings  of  Ko- 
sala,  30.63  ff. 


Ahara-upaccheda,  see  Hunger-strike 
Ahicchatta,  king  of  dragons,  30.63  ff. 
Ahivataka-roga,  intestinal  disease,  28.252, 
266,  293;  30.168 
Ajatasattu,  son  of  Bimbisara, 

attacks  Jotika’s  palace,  xxvi.34: 
30.332 

defeats  Pasenadi  Kosala,  30.73 

Devadatta  conspires  with,  28.235  f.; 
30.332 

kills  his  father,  28.236;  30.332 

punishes  Moggallana’s  murderers, 
29.305  f. 

resolves  to  dispossess  Jotika,  30.323 
Ajlvakas,  29.54  ff.,  130  ff.;  30.235 
Akalaravi-kukkuta  Jataka  (119),  29.354, 
note  1,  355 

Akkosa(ka)  Bharadvaja,  xxvi.16:  30.288 
Alara  Kalama  and  Uddaka  Ramaputta, 
Yoga  teachers, 

Buddha’s  student-days  under,  28.4, 
195  f. 

death,  28.6,  196 

Alavi,  Buddha  visits,  30.14  ff.,  74  ff. 
Ailnacitta  Jataka  (156),  29.164 
All  of  the  precepts  are  hard  to  keep, 
xviii.7 : 30.125 
Allakappa,  king,  28.247  ff. 

Almsgiving,  fruits  of,  28.190;  29.177,  264, 
272 

importance  of  discrimination  in, 
30.49  f.,  242 

Ambataka  Grove,  presented  to  Order, 
29.144 

Ambuscade,  28.270  f.;  29.41 
Amitodana,  father  of  Anuruddha,  30.267 
Anabhirati  Jataka  (65),  30.124 


342 


Index  to  Volumes  28  and  29  and  SO 


Anamatagga  samsara,  see  Beginningless 
Round  of  Existences 

Anamatagga  Samyutta  (15),  in  part 
translated,  28.14  f. 

Ananda,  Brahman,  assaults  Uppalavanna, 
29.128 

Ananda,  Elder,  accompanies  Buddha  as 
attendant-monk,  29.121  f. 
expounds  Law  to  Atula,  30.114 

to  Mallika  and  Vasabhakhattiya, 
29.58 

inflicts  “ brahmadanda  ” on  Channa, 
29.166 

passes  into  Nibbana  in  mid-air, 
29.160  f. 

previous  existences  as  woman,  29.25 
questions  Buddha  regarding  per- 
fumes, 29.84  f. 
risks  life  for  Buddha,  28.236 
visits  Buddha  in  Protected  Forest, 
28.180  ff. 

Pasenadi  Kosala,  29.32  f. 
youth,  28.231  ff. 

Ananda,  miser,  v.3:  29.115 
Anathapindika,  householder, 

almsgiving,  28.147,  242  f.;  29.32, 
268  f. 

and  goddess,  ix.4:  29.268 
and  laborer,  28.278  f. 
bribes  son  Kala  to  earn  merit, 
30.29 

daughters  of,  minister  to  monks, 
28.243;  30.184  ff. 

erects  Jetavana  monastery,  28.8, 
146  f„  220 

favors  Buddha  needlessly,  28.147 
gives  daughter  Culla  Subhadda  in 
marriage,  28.243;  30.184  ff. 

“And  hate  not  his  father  and  mother,” 

xii. 4:  29.356 

Angels  rejoice  at  Buddha’s  birth,  28.1 
Anger,  cause  of  boils,  30.95  f. 

Kodha  Vagga,  Book  17,  30.95 
Angulimala,  conversion  of,  28.11,  13; 

xiii. 6:  30.6 

fearlessness  of,  30.25  f.;  xxvi.39: 
30.338 

Angulimala  Sutta,  translated,  xiii.6:  30.6 
Anguttara  Commentary,  authorship, 
28.48 

referred  to  by  Jataka  Book,  28.49 
relation  of  Dh.  cm.  to,  28.49  ff. 


relation  of  Dhammapala’s  Commen- 
taries to,  28.49  f. 

Synoptical  Table  D 1,  Commentaries 
on  Anguttara,  Dhammapada,  and 
Therl-Gatha,  28.49 
Synoptical  Table  D 2,  Commen- 
taries on  Anguttara  and  Dhamma- 
pada, 28.50  f. 

Anguttara  Nikaya,  28.25 

relation  of  Dh.  cm.  to,  28.45 
Animal  stories.  In  trod.  § 6 d:  28.42 
Animals,  die  of  broken  heart, 
dog,  28.255 
elephant,  28.182 
horse,  28.3 
Animals,  killing  of, 

forbidden,  28.18  f.,  157,  284;  29.279; 
30.245  ff. 

horror  of,  28.18,  note  1 
penalty  for  cow-killing,  29.143 
retribution  for,  28.33,  225  ff.;  29.21  f., 
110  f.,  284  f.,  286  ff.;  30.116  f. 
Anitthigandha  Kumara,  xvi.5:  30.86 
Anjanasannibha,  elephant,  30.246 
Ankura,  deity,  30.49  f.,  242 
Annabhara,  28.231;  30.264  ff. 

and  Sumana,  xxv.12  a:  30.264 
Anna-Kondanna,  28.2,  197;  i.8  c:  28.204 
Anoja,  Queen,  and  King  Kappina,  vi.4  b : 
29.169 

Anoma,  Elder,  28.211,  213 
Anoma,  river,  28.195 
AnomadassI,  Buddha,  28.211  ff. 

Anotatta,  lake,  28.173;  29.223;  30.51, 
271  ff. 

Antelope  and  bait  of  honey,  30.312 
Anula,  Elder,  30.220 
Anupiya  Mango  Grove,  28.3 
Anupubba,  Elder,  29.8  f. 

Anuradhapura,  city,  30.220  f.,  237 
Anuruddha,  Elder,  becomes  a monk, 
28.231  ff.;  xxv.12  b:  30.267 
visits  Kapilavatthu,  30.95 
waited  on  by  goddess,  vii.4:  29.201 
youth,  28.231  ff.;  30.264,  267  ff. 
Anutlracarl,  otter,  29.353  f. 

Aparajita,  Nephew  (Mendaka),  30.316 
Aparajita,  Uncle  (Jotika),  30.315  ff. 
Apostasy,  formula  of,  29.119  f. 

Appamada  Vagga,  Heedfulness,  Book  2, 
28.247 

Apparition  of  Buddha,  28.312,  325;  29.19, 


Index  to  Volumes  28  and  29  and  30 


343 


217,  256,  260  f„  267,  335;  30.4,  163, 
222,  252  f.,  263 

Aputtaka,  treasurer,  xxiv.ll:  30.239 
Arahanta  Vagga,  The  Arahat,  Book  7, 
29.197 

Arakatship,  attainment  of, 

at  razor’s  edge,  28.248;  29.239; 
30.270 

by  contemplating  cloth,  28.303  f.; 
29.317;  30.261 
corpse,  28,186  f. 
fire,  28.325;  29.260 
flowers,  30.162  f.,  259 
mirage,  29.30;  30.4 
water,  29.17,  30,  256;  30.4 
definition  of  term,  28.7,  18 
formula,  28.222  f.;  30.12 
See  Meditation,  Hypnotic  states. 
Trance 

Aravaccha,  river,  29.172 
Are  not  Arahats  creatures  of  flesh  and 
blood?  xxvi.18:  30.290 
Ariya,  fisherman,  xix.9:  30.146 
Arrow  pierces  500  warriors,  29.40  f. 
turns  back,  28.286 

Asatarupa  Jataka  (100),  29.209,  note  1, 
214;  30.307,  note  1 

Ascent  of  Buddha  to  heaven,  xiv.2  e: 
30.47 

Ascent  of  Ganges,  xxi.l : 30.168 
Asita,  Buddhist  Simeon,  28.1  f. 
AsTvisopama  Sutta,  30.221 
Assaji,  Elder,  28.8,  200;  30.282 
Assajipunabbasuka  monks,  vi.2:  29.165 
Assemblages,  three  great,  30.173  f. 
Astringent,  29.197  f. 

Astrology,  28.250,  256;  30.132 
Asuras  and  Devas,  conflict  between, 
28.319,  323  f. 

Atimuttaka,  novice,  29.245  f. 

Atta  Vagga,  Self,  Book  12,  29.349 
Attadattha,  Elder,  xii.10:  29.366 
Attainments,  four,  29.323 
Atthasadda  Jataka  (418),  29.100,  note  1 
Atthissara,  Private  Buddha, 

Devadatta  in  future  existence,  28.240 
Atula,  lay  disciple,  30.113  f. 

Authorship  of  Dhammapada  Commen- 
tary, 28.26  ff.;  Introd.  § 9:  28.59 
Authorship  of  Jataka  Book,  28.59  f. 
Authorship  of  Khuddaka  Patha  Com- 
mentary, 28.51  f. 


Avaroja,  Nephew  (Mendaka),  30.130  f. 
Avaroja,  Uncle  (Jotika),  30.130  f. 
Avaruddhaka,  ogre,  29.237 
Avici  hell,  28.29,  226  f.,  240  f.;  29.106, 
128,  136,  143,  216,  293,  303,  341; 
30.22,  28,  117,  216 
Avinjana-rajju,  29.187,  189,  326  f. 
Ayuvaddhana  Kumara,  viii.8:  29.235 

Babbu  Jataka  (137),  29.190,  note  1, 
192 

Bad  company  mars  manners,  30.251 
Baddheraka,  elephant,  30.211 
Bahiya  Daruclriya,  conversion  of,  viii.2: 
29.222 

killed  by  heifer,  29.120,  226 
Bahubhani  (Kacchapa)  Jataka  (215), 
xxv.3  a:  30.248 

Bahuputtika  and  her  ungrateful  chil- 
dren, viii.  14 : 29.260 

Bala  Vagga,  The  Simpleton,  Book  5, 
29.100 

Balanakkhattaghuttha,  ii.4:  28.310 
Baling  out  the  ocean,  30.160 
Ball-playing,  30.179  f. 

See  also  Marbles 

Bamboo  Grove  presented  to  Buddha, 
28.8,  198 

Band  of  Five,  28.4,  6 f.,  196;  29.144 
Band  of  Seventeen,  29.294  f. 

Band  of  Six,  x.  1:  29.294;  x.2:  29.294; 

xvii.8:  30.115;  xix.2:  30.140 
Bandhanagara  Jataka  (201),  30.223 
Bandhula,  son  of  king  of  Mafias,  divorces 
Mallika,  29.39 
killed  by  brigands,  29.41 
slays  Licchavi  princes,  29.39  ff. 
youth,  29.31  ff. 

Bandhumati,  king,  father  of  Buddha 
VipassI,  29.315 

Barber  attempts  life  of  king,  28.308 
Barrenness,  28.170  f.;  29.39 
“Basket  of  flowers,”  30.43  ff.,  274 
Bats  reborn  as  deities,  30.52 
Bat-wing,  fakir,  30.283 
Be  not  puffed  up,  xix.10:  30.147 
“Be  ye  doers  of  the  word,”  xii.3:  29.354 
Beauties,  five,  29.61  ff. 

Beautiful,  water-pot  of  Sakka,  28.320 
Beauty  is  but  skin-deep,  xxiv.5 : 30.225 
See  also  xi.2:  29.330;  xi.5:  29.336 
Bed-frame,  28.295  f. 


344 


Index  to  Volumes  28  and  29  and  30 


Beginningless  Round  of  Existences,  In- 
trod.  § 2 a:  28.14;  28.17,  30,  151, 
289;  29.160,  255,  314;  30.5,  18,  129 
Belatthislsa,  Elder,  vii.3:  29.200 
Bell,  monastery,  29.2  f.,  240,  242 
Bereaved  mother  and  pinch  of  mustard- 
seed,  xx. 11 : 30.165 
See  Kisa  GotamI,  viii.  13  b:  29.258 
Bestiality,  29.340 

Bhaddasala  Jataka  (465),  29.30,  note  1 
Bhaddavaggiya  monks,  see  Thirty  noble 
youths 

Bhaddavatl,  elephant,  28.272 
Bhaddavatiya,  treasurer,  28.266  ff. 
Bhaddiya,  city,  visited  by  Buddha, 
29.59  f.,  80 

Bhaddiya  monks,  xxi.3:  30.178 
Bhaddiya,  prince,  28.231  ff.;  30.268 
Bhaddiya,  treasurer’s  son,  29.79  f. 
Bhaddiya,  see  Lakuntaka  Bhaddiya 
Bhagu,  Elder,  28.178,’ 231  ff. 

Bhallika  and  Tapussa,  first  converts,  28.5 
Bhattabhatika,  laborer,  29.318  ff. 
Bhikkhu  Vagga,  The  Monk,  Book  25, 
30.243 

Blumasena  Jataka  (80),  30.126,  note  1 
Bhokkanta,  village,  30.221  f. 
Bibliography  of  Buddha  and  Buddhism, 
Introd.  § 17:  28.68 
Big  Wayman,  28.300  ff.;  30.299  f. 
Bilalapadaka,  treasurer,  ix.6:  29.272 
Bimbisara,  king  of  Rajagaha, 
conversion  of,  28.7,  197 
escorts  Buddha  to  Ganges,  30.170 
offers  Buddha  his  kingdom,  28.4, 
195 

presents  Bamboo  Grove  to  Buddha, 
28.8,  198 

presents  Dhananjaya  to  Pasenadi 
Kosala,  29.60  f. 

questions  Buddha  regarding  mir- 
acles, 30.39 

rewards  Kumbhaghosaka,  28.294  ff. 
visits  Jotika’s  palace,  30.322  ff. 
Bird,  magic,  29.349  f. 

Birds  carry  off  human  beings,  28.249; 
29.253 

Birth  amid  rejoicing  of  angels,  Introd. 
§ 1 a:  28.1 

Birth  and  rebirth,  knowledge  of,  28.311  f. 
Blemishes,  Mala  Vagga,  Book  18,  30.116 
Blockade  of  city,  29.216 


Bloomfield,  M.,  28.70 
Bo-tree,  28.5 

Boa-constrictor  ghost,  x.6:  29.300 
Bodhi,  prince,  and  magic  bird,  xii.l: 
29.349 

Bow  requiring  1000  men  to  string,  28.286; 
29.39  f. 

Braggart,  but  of  humble  origin,  29.126  f. 
Brahmadatta,  king  of  Benares, 
and  ascetic  Kesava,  29.34  ff. 
kills  Dighati  Kosala,  28.177 
Brahman,  Brahmana  Vagga,  Book  26, 
30.276 

Brahman,  definition  of  term,  30.277  ff., 
281,  283,  286  ff.,  295  f.,  299  ff., 
307  f.,  312,  331  ff. 

Brahman  Great-Joy,  xxvi.l:  30.276 
Brahman  greets  Buddha  as  son,  xvii.5: 
30.108 

Brahman  Moonlight,  xxvi.30  b:  30.305 
Brahman  Samkha,  xxi.l  a:  30.174 
Brahman  who  gave  gifts  of  first-fruits, 
xxv. 6:  30.252 

Brahman  with  a single  robe,  ix.l : 29.262 
Brahmana  Vagga,  The  Brahman,  Book 
26,  30.276 

Brahmanas,  stories  in,  28.26 
Brief  list  of  books  on  the  life  and  teach- 
ings of  Buddha,  Introd.  § 17:  28.68 
Buddha,  Gotama, 

abates  quarrel  between  Sakiyas  and 
Koliyas,  30.70  ff. 
accepts  Jetavana,  28.8 
accepts  Veluvana,  28.8,  198 
apparition  of,  see  Apparition, 
ascends  to  heaven,  xiv.2  e:  30.47 
author  of  Dhammapada,  28.145; 
30.340 

bibliography,  Introd.  § 17:  28.68 
birth,  Introd.  § 1 a:  28.1 
comforts  afflicted,  29.254  f.,  259, 
313  f.;  30.5,  18;  xvi.2:  30.83; 
xvi.3:  30.84 

conducts  Nanda  to  World  of  Thirty- 
three,  28.221 

cures  monk  of  discontent,  i.9  b: 
28.220;  xiv.5:  30.61 
cures  monk  of  love,  xi.2:  29.330 
cures  Pasenadi  Kosala  of  gluttony, 
30.76  f„  206 
date,  28.1 
death,  28.9 


Index  to  Volumes  28  and  29  and  30 


345 


Buddha,  Gotama, 

declares  himself  superior  to  Maha 
Brahma,  29.135 

elephant,  and  monkey,  i.5  b:  28.179; 
xxiii.7:  30.212 

enjoins  saying  of  thanksgivings, 
30.145  f. 

Enlightenment,  In  trod.  § 1 g:  28.4; 
28.196 

falsely  accused  by  suborned  nuns, 
xiii.9:  30.19:  xxii.l:  30.189 
feeds  hungry,  xv.5 : 30.74 
First  Sermon,  28.6,  196 
forbids  injury  to  animals,  28.18  f. 
to  plants,  30.99 

forbids  making  of  threatening  ges- 
tures, 29.295 

nuns  to  reside  in  the  forest, 
29.129 

performance  of  miracles,  30.38  f. 
storing  of  food,  29.200 
striking  and  killing,  29.294  f. 
grants  request  of  Maha  Brahma, 
28.6,  196 

Great  Retirement,  Introd.  § 1 e: 
28.3;  28.195;  30.33 
Great  Struggle,  Introd.  § 1 f:  28.3; 

28.196,  220;  30.33 
greeted  by  Asita,  28.2 

by  Brahman  of  Saketa,  30.108  ff. 
by  Kisa  GotamI,  28.2  f.,  195 
has  naught  to  do  with  women,  28. 
276;  xiv.l : 30.31 

heals  diseased  of  body,  iii.7:  29.20 
of  mind,  viii.12:  29.250 
hesitates  to  preach  Law,  28.6, 12,  196 
honored  by  Nagas,  30.172  ff. 

by  righteousness,  xii.10:  29.366; 

xv. 7 : 30.78;  xxv.4:  30.249 
by  Sumana  the  gardener,  29. 
123  ff. 

insulted  by  heretics,  28.283  f.; 

xxiii.l:  30.199 

by  Suppabuddha,  ix.12:  29.291 
interprets  Four  Ominous  Sounds, 
29.105  ff. 

life,  Introd.  § 1:  28.1;  i.8  a:  28.193 
majesty  of,  28.305  f.;  30.31 
marriage,  28.2 

meditation  on,  30.171,  179  ff.,  288 
ministry  and  death,  Introd.  § 1 h: 
28.6 


offered  Universal  Sovereignty  by 
Mara,  28.3,  11;  30.33 
overcomes  host  of  Mara,  28.5,  196 
performs  Twin  Miracle,  30.45  ff. 
personal  magnetism,  28.218  f.;  30.202 
preaches  to  children,  30.197  f. 
protects  his  kinsmen,  29.43  f. 
pursued  by  Mara  for  seven  years, 
30.33 

questions  Sariputta,  29.188,  208  f., 
326  f.;  30.54  ff. 

radiance  from  body,  28.161,  211, 
306;  29.19,  123  ff.,  147,  171  f., 
175,  329  f.;  30.278,  318 
relations  with  Devadatta,  28.234  ff. 
resides  at  Jetavana  nineteen  seasons, 
28.147 

at  Pubbarama  six  seasons,  28.147 
in  Protected  Forest,  attended 
by  elephant,  28.178  ff. 
resolves  to  seek  Nibbana,  Introd. 
§ 1 d:  28.2 

restores  woman  to  sanity,  29.254 
Retirement,  Great,  Introd.  § 1 e: 
28.3;  28.195;  30.33 
sends  forth  dark-blue  ray,  29.329  f. 
smile,  29.312  f.,  347;  30.164,  219, 
311 

spurns  maiden  Magandiya,  xiv.l  a: 
30.31 

strides,  three,  30.47 

Struggle,  Great,  Introd.  § 1 f:  28.3; 

28.196,  220;  30.33 
teachings  of,  Introd.  § 2:  28.14 

bibliography,  Introd.  § 17 : 28.68 
originality  of,  28.18  f. 
Temptations  by  Mara  the  Evil  One, 
28.3  ff.,  11  f„  14;  30.33,  213  f. 
to  abandon  Great  Retirement, 
28.3,  11 

to  abandon  Great  Struggle,  28.4, 

11,  14 

to  accomplish  his  decease,  28.5, 

12,  14 

to  exercise  sovereignty,  28.3, 
11  ff.;  30.33,  213  f. 
to  transmute  matter,  28.12  ff.; 
30.213  f. 

Temptations  by  Mara’s  daughters, 
28.5,, 11,  276;  30.33  ff. 
visits  Alavi,  30.14  ff.,  74  ff. 
Bhaddiya,  29.59  f.,  80 


346 


Index  to  Volumes  28  and  29  and  SO 


Buddha,  Gotama, 

visits  Kapila,  28.8;  i.9:  28.217;  xiii.2: 
30.2 

Rajagaha,  28.4,  7 f.,  195,  197; 
29.123  ff. 

Revata,  vii.9  b:  29.211 
Setavya,  28.187  ff. 

Veranja,  29.193 
Vesali,  xxi.l:  30.168 
walks  with  Tissa  the  Forest-dweller, 
29.159  ff. 

youth  and  marriage,  Introd.  § 1 c: 
28.2 

Buddha  Vagga,  The  Enlightened,  Book 
14,  30.31 

Buddhaghosa, 

author  neither  of  Dh.  cm.  nor  of  Ja. 
cm.,  28.59  f. 

author  of  Commentaries  and  Vis- 
uddhi  Magga,  28.48  f.,  51  f.,  58  ff. 
author  of  Khuddaka  Patha  Com- 
mentary, 28.51  f. 

Commentaries  of,  see  Works 
Practice  of  Meditation  described  by, 
28.21 

Visuddhi  Magga,  date,  28.48 
Part  2,  28.21 
Works  of,  date,  28.48,  58 

enumerated,  28.48  f.,  51  f.,  58  ff. 
relation  of  Dh.  cm.  to,  Introd. 
§ 7 d:  28.48 

Buddhaghosha’s  Parables,  Introd.  § 14: 
28.65 

Buddhas,  seven,  30.60 

Buddhas  shine  both  day  and  night, 
xxvi.5:  30.278 

Buddhas,  twenty-four,  28.194 

Buddhism,  bibliography,  Introd.  § 17: 
28.68 

Buddhist-Christian  parallels,  Introd.  § 1 
i:  28.9 

Buddhist  Scriptures,  date,  28.1,  note  1 
enumerated,  28.25 
translations,  28.68  f. 

Buddhist  Simeon,  Introd.  § 1 b:  28.2 

Burdens,  two,  28.149,  244  f.;  29.238; 
30.215 

Buried  treasure,  28.293  ff. 

Burmese  edition  of  text  of  Dh.  cm., 
28.67 

parallels  to  Dh.  cm.  stories,  28.64 

Burning-glasses,  30.321  f. 


Burning-ground  Practice,  28.185  ff.; 
29.335 

Burning  of  crow,  ix.ll  a:  29.286 
of  ox,  ix.ll  d:  29.289 
By  righteousness  men  honor  Buddha, 
xii.10:  29.366;  xv.7:  30.78;  xxv.4: 
30.249 

Cakkhupala,  Elder,  i.l:  28.146 
Can  a young  monk  be  an  “Elder”?  xix.4: 
30.142 

Canda,  prince,  29.309  ff. 

Candabha,  Brahman,  xxvi.30  b:  30.305 
Candabha,  Elder,  xxvi.30:  30.303 
Candabhaga,  river,  29.171  f. 

Canda  Kinnara  Jataka  (485),  28.218 
Candalas,  29.115  f. 

Candapaduma,  wife  of  Treasurer  Ram, 
29.59;  30.130  ff. 

Canda  Pajjota,  king  of  Ujjeni, 
captures  Udena,  28.270  f. 
wins  five  conveyances,  28.272  ff. 
Cardinal  Precepts,  eight,  30.281 
Virtues,  five,  30.246 
See  also  Five  Precepts 
Captive  king  and  captor’s  daughter, 
28.271  ff. 

Catfoot,  treasurer,  ix.6:  29.272 
Catholic  doctrine  and  practice,  28.20  f. 
Cattle  refuse  to  trample  child,  28.257  f. 
Celakanthl,  mare,  28.272 
Celestial  cakes,  28.231 
chariots,  28.228 
flavor,  28.212 
mansion,  28.161  ff. 
nymphs,  28.221,  320;  29.86,  266; 
30.97 

Chabbaggiva  monks,  x.l:  29.294;  x.2: 
29.294;  xvii.8:  30.115;  xix.2: 30.140 
Change  of  sex,  29.24  ff. 

Channa,  charioteer  of  Buddha,  28.3,  195; 
30.33 

insolence  of,  vi.3:  29.166 
Characteristics,  three,  28.15,  18;  30.163 
Chariots,  celestial,  28.228 
in  single  file,  29.40 

Charm  inadvertently  recited,  disperses 
robbers  and  saves  king’s  life, 
28.307  ff. 

Charmed  life  borne  by  luck-child,  28.256  ff. 
Charms,  see  Act  of  Truth,  Elephant- 
charms 


347 


Index  to  Volumes 

Chastity  violated  by  monk,  28.250; 
29.264  f. 

by  novice,  28.154 

Chattapani,  lay  disciple,  iv.7:  29.56 
Chief  Disciples,  i.8:  28.193 

See  also  Sariputta  and  Moggallana 
Childbirth,  by  the  roadside,  28.300; 
29.251  f. 

eased  by  Act  of  Truth,  30.11  f. 
eased  by  benediction,  30.308 
in  storm,  28.250;  29.251  f. 

Childless,  treasurer,  xxiv.ll:  30.239 
Childlessness,  29.350  ff.;  30.239  ff. 
Children  visit  the  Buddha,  xxii.9:  30.197 
Child’s  query,  “Have  we  no  relatives?” 
28.300;  29.37,  357 

Chinese  Tripitaka,  printed  from  blocks 
in  972  A.  D„  28.26 
versions  of  Dhammapada,  28.26 
Cinca  falsely  accuses  Buddha,  xiii.9: 
30.19  ' 

Cingalese,  Commentaries  translated  from, 
28.59 

editions  of  text  of  Dh.  cm.,  28.67 
glosses  on  Dhammapada  translated 
from,  28.27,  145 

parallels  to  Dh.  cm.  stories,  28.64 
Cintamani,  wife  of  Gandha,  29.320 
Cira,  seven-year-old  novice,  30.43  f. 
Circuit  or  circumambulation,  ceremonial, 
sunwise,  28.304;  29.101,  124,  229; 
30.11 

Citta  and  Sudhamma,  v.14:  29.144; 
xxi.7:  30.183 

Citta  Vagga,  Thoughts,  Book  3,  29.1 
Cittahattha,  Elder,  iii.5:  29.12 
Cittakuta,  mountain,  30.248 
City  of  the  Thirty-three  gods,  28.319 
City  treasurer  and  country  treasurer, 
ix.8  a:  29.280 
Click  of  iron,  29.31 

“Come,  monks!”  28.7,  197,  202,  214,  280; 
29.185,  211 

Commentaries  of  Buddhaghosa,  date, 
28.48,  58 

enumerated,  28.48,  51 
relation  of  Dh.  cm.  to,  Introd.  § 7 d: 
28.48 

Ja.  cm.  to,  28.49 
Visuddhi  Magga  to,  28.48 
See  Anguttara,  Dlgha,  Khuddaka 
Patha,  Majjhima,  Samyutta 


28  and  29  and  30 

Commentaries  of  Dhammapala,  date, 
28.56,  58 

enumerated,  28.56 

relation  to  A.  cm.,  28.49  f.,  56  f. 

Dh.  cm.,  28.49  f.;  Introd.  § 7 f. : 
28.56 

See  Petavatthu,  Thera-Gatha,  Therl- 
Gatha,  Vimanavatthu 
Commentaries  on  Pitakas,  referred  to, 
30.157 

Sutta  Pitaka,  see  Anguttara,  Dlgha, 
Dhammapada,  Jataka,  Khuddaka 
Patha,  Majjhima,  Petavatthu, 
Thera-Gatha,  Therl-Gatha,  Sam- 
yutta, Sutta  Nipata,  Vimana- 
vatthu 

Vinaya  Pitaka,  see  Vinaya 
Commentators,  Hindu,  literary  methods 
of,  28.26;  29.100,  note  1 
Company  of  boys,  x.3:  29.295 
Company  of  over-confident  monks,  xi.4: 
29.335 

Conflict  between  Devas  and  Asuras, 
28.319,  323  f. 

Conjunction  of  constellation,  28.250,  256 
Conversion  of  Bahiya  Daruclriya,  viii.2: 
29.222 

Conversion  of  pack  of  thieves,  xxv.7: 
30.254 

Conversion  of  robber  Finger-garland, 
28.11,  13;  xiii.6:  30.6 

Conveyances,  five,  won  by  Canda  Paj- 
jota,  28.272  ff. 

Copper-tooth,  public  executioner,  viii.l: 
29.218 

Coral-tree,  28.320 

Coughing,  ejaculation  upon,  30.288 
Courtesy  and  rudeness,  xviii.6:  30.124 
Courtezan  and  four  youths,  v.7  a:  29.120 
and  Licchavi  princes,  30.85 
and  thirty  noble  youths,  28.197;  v.6: 
29.118 

casts  away  son,  28.256 
Sirima,  death  of,  xi.2:  29.330 

relations  with  Uttara,  xvii.3  b: 
30.103 

tempts  monk,  vii.10:  29.217;  xxvi.32: 
30.308 

Courtezans  save  layman’s  life,  xii.9: 
29.365 

Cow-festival,  28.253 
Cow-killer  and  son,  xviii.l:  30.116 


348 


Index  to  Volumes  28  and  29  and  30 


Cow-killing,  fine  for,  29.143 
Craving,  Tanha,  28.17  f.,  30 
Craving,  Tanha  Vagga,  Book  24,  30.215 
Crow  burned,  ix.ll  a:  29.286 
Crow-ghost,  v.12  a:  29.138 

and  snake-ghost,  v.12:  29.137 
Crows  and  dogs  huddle  about  child, 
28.256 

Crows  and  Owls,  story  of,  referred  to, 
28.174 

Cruel  fowler,  iii.7  a:  29.21 
Cruelty  a cause  of  boils,  iii.7 : 29.20 
Culla  Anathapindika,  feeds  multitude, 
30.49 

gives  alms  daily  to  Buddha,  29.32 
offers  to  perform  miracle,  30.43 
Culla  Dhammapala  Jataka  (358),  28.241 
Culla  Dhanuggaha  Jataka  (374),  30.231, 
note  1,  232 

Culla  Dhanuggaha  Pandita,  xxiv.7 : 30.231 
Culla  Ekasataka,  Brahman,  ix.l:  29.262 
Culla  Hamsa  Jataka  (533),  28.230,  note  2, 
236 

Culla  Ka]a  (Aiina-Kondanna)  and  Maha 
Kaja,  i.8  c:  28.204 

Culla  Kaja  and  Maha  Kaja,  merchants, 
i.6:  28.184 

Culla  Kala,  lay  disciple,  xii.9:  29.365 
Culla  Magandiya,  uncle  of  Magandiya, 
28.277,  288 

Culla  Pala,  brother  of  Cakkhupala, 
28.146  ff. 

Culla  Panthaka,  ii.3:  28.299;  30.299  f. 
Culla  Sari,  co-resident  of  Sariputta, 
30.124  f. 

Culla  Setthi  Jataka  (4),  28.51,  note  1, 
299,  note  1,  309 

Culla  Subhadda  the  virtuous,  xxi.8: 
30.184 

Culla  Sumana,  see  Sumana,  seven-year- 
old  novice 

Cunda,  novice,  30.44 

Cunda,  pork-butcher,  i.10:  28.225 

Cure  for  death,  29.258  f. 

discontent,  28.220  ff.;  29.249 
disorder  of  humors,  30.339 
gluttony,  30.76  f.,  206 
love,  29.330  ff. 
talkativeness,  29.142 
Curse  and  counter-curse,  28.168 
Curse,  consequences  of,  avoided  by  trick, 
28.169  f. 


“Cut-head,”  30.1  f. 

Cycle  of  time,  length  of,  28.14 

Dabba  the  Malla,  lights  finger,  30.111 
referred  to,  29.223 

Dabbhapuppha  Jataka  (400),  29.352, 
note  1 

Damilas,  crushing  of,  30.221 
Damsel-face,  elephant,  30.251 
Dancers,  29.319  ff. 

See  Nautch-girls 
Dancing  dragons,  30.271 
Danda  Vagga,  The  Rod  or  Punishment, 
Book  10,  29.294 

Darusakatika-putta,  xxi.5:  30.179 
Date  of  Buddha,  28.1 

Buddhaghosa,  28.48,  58 
Buddhist  Scriptures,  28.1,  note  1 
Dhammapada  Commentary,  Introd. 
§ 8:  28.57 

Dhammapala,  28.56,  58 
Jataka  Book,  28.1,  note  1,  58 
Pasenadi  Kosala,  28.58 
Visuddhi  Magga,  28.48,  58 
Datta,  granddaughter  of  Visakha,  30.84 
Daughter  her  father’s  senior,  28.243  f. 
Daughter  of  rich  man  falls  in  love  with 
inferior, 

with  hunter,  29.276  f. 
with  slave,  28.299;  29.250 
with  thief,  29.227 
David  and  Uriah  motif,  29.100  ff. 

Death,  Meditation  on,  30.14  ff. 

Death  of  Moggallana  the  Great,  x.7: 
29.304 

Death  of  Samavati  and  of  Magandiya, 
ii.1.6:  28.277 

Death-penalty  for  crimes  against  parents, 
30.203 

Death-warrant  borne  by  self,  28.260  ff. 
Deer-park,  near  Benares,  28.6 
Defeat  of  King  of  Kosala,  xv.3:  30.73 
Degrees  of  nakedness,  xxii.8:  30.196 
Delayed  pursuit,  28.274 
Demerit,  power  of,  28.29  ff. 

Demoniacal  possession,  28.273;  29.193, 
329;  30.72,  208,  293 

Descent  of  Buddha  from  heaven,  xiv.2  f.: 
30.52 

Destroyer  of  friendships,  xx.6  a:  30.154 
Devadatta,  career  of,  i.12:  28.230 

conspires  with  Ajatasattu,  28.235  f. 


Index  to  Volumes  28  and  29  and  30 


349 


Devadatta,  death,  28.240  ff. 
expels  accused  nun,  29.356 
imitates  Buddha,  28.238  f. 
makes  Five  Demands,  28.237,  240 
makes  three  attempts  on  Buddha’s 
life,  28.236 

proposes  to  direct  the  Order,  28.235 
seeks  to  cause  schism  in  Order, 
28.237  f.;  xii.7:  29.363 
seeks  to  slay  Tathagata,  xii.6:  29.362 
ungratefulness  of,  28.239 
wears  an  unbecoming  robe,  i.7 : 
28.189 

wicked  deeds  of,  i.12  b:  28.234 
will  become  Private  Buddha,  28.240 
wins  favor  of  Ajatasattu,  28.235 
wounds  Buddha,  29.197 
Devadhamma  Jataka  (6),  29.308,  note  1 
Devaduta  Suttanta,  28.227 
Devahita,  Brahman,  xxvi.40:  30.339 
Devala  and  Narada,  i.3  a:  28.167 
Devas  and  Asuras,  conflict  between, 
28.319,  323  f. 

Devorohana,  xiv.2  f:  30.52 
Dhammacetiya  Suttanta,  29.43 
Dhammadinna  and  Yisakha,  xxvi.38: 
30.336 

Dhammapada,  authorship  ascribed  to 
Buddha,  28.145;  30.340 
described,  28.25 

glosses  on,  translated  from  Cingalese, 
28.27,  145 

place  in  Buddhist  Canon,  Introd. 
§ 4:  28.25 

Sanskrit-Chinese  versions,  28.26 
Sanskrit-Tibetan  version,  28.26 
translations  of,  Introd.  § 15 : 28.66 
Dhammapada  Commentary,  author’s  ac- 
count of,  28.26  ff.,  145;  30.340 
authorship,  28.26  ff.;  Introd.  § 9: 
28.59 

character  and  structure,  Introd.  § 5: 
28.26 

composition,  circumstances  of,  28.145 
place  of,  30.340 

date,  450  A.  D.,  Introd.  § 8 : 28.57 
earlier  than  Dhammapala’s 
Commentaries,  28.56 
later  than  Buddhaghosa’s 
Works,  28.49 

later  than  Jataka  Book,  28.49 
editions  of  text,  Introd.  § 16 : 28.67 


glosses  (but  not  stories)  translated 
from  Cingalese,  28.26  ff.,  145 
literary  methods  of  author,  28.26  ff.; 
29.100,  note  1 

literary  relations,  Introd.  § 7 : 28.45 
Agamas,  Introd.  § 7 a:  28.45 
Anguttara  Commentary,  28.50  f. 
Buddhaghosa’s  Works,  Introd. 
§ 7d:  28.48 

Dhammapala’s  Commentaries, 
Introd.  § 7 f:  28.56;  28.49  f. 
Jataka  Book,  Introd.  § 7 e : 
28.52 

Khuddaka  Patha  Commentary, 
28.52 

Milindapanha,  28.60  ff. 
Nidanakatha,  28.193,  note  1, 
217,  note  1 

Petavatthu  Commentary,  28.57 
Samvutta  Commentary,  28.49 
Thera-Gatha  Commentary,  28. 
56  f. 

Therf-Gatha  Commentary,  28. 
49  f.,  56  f. 

Udana,  Introd.  § 7 c:  28.47 
Vimanavatthu  Commentary, 
28.57 

Vinaya,  Introd.  § 7 b:  28.46 
modeled  on  Jataka  Book  and  Udana, 
28.28  f. 

parallels  in  Burmese,  Introd.  § 14: 
28.65 

Cingalese,  Introd.  § 13:  28.64 
Divvavadana,  28.63  f. 

Hardy’s  Legends  of  Gotama 
Buddha,  28.64  f. 

Kandjur,  28.64 
Pali,  see  Literary  relations 
Rogers’s  Buddhaghosha’s  Par- 
ables, 28.65  f. 

Sanskrit,  28.63  f. 

Tibetan,  28.64 

Udena,  story-cycle  of,  Introd. 
§ 11:  28.62 

previous  translations  of  stories,  In- 
trod. § 15:  28.66 

Dhammapala,  Commentaries  of,  see  Com- 
mentaries 

Dhammarama,  Elder,  30.249  f. 
Dhammattha  Vagga,  The  Righteous, 
Book  19,  30.140 
Dhammika,  Elder,  vi.9:  29.194 


350 


Index  to  Volumes  28  and  29  and  30 


Dhammika,  lay  disciple,  i.ll:  28.228 
Dhananjaya,  son  of  Treasurer  Ram,  29. 
59  ff.;  30.130  ff. 

Dhananjayani,  wife  of  Akkosa(ka)  Bhar- 
advaja,  30.288  f. 

Dhanapala,  elephant,  30.205 
Dhutangas,  see  Pure  Practices 
Diarrhea,  28.262  f.;  30.79 
Did  Big  Wayman  yield  to  anger?  xxvi.24: 
30.299 

Dlgha  Commentary,  authorship,  28.48 
Dlgha  Nikaya,  28.25 

Kevaddha  Sutta,  in  part  translated, 
28.15  f. 

relation  of  Dh.  cm.  to,  28.45 
Dlghakarayana,  nephew  of  Bandhula, 
29.42  f. 

Dlghati  Kosala,  killed  by  Brahmadatta, 
28.177 

Dlghavapi,  village,  30.220 
Dlghavu,  son  of  Dlghati,  spares  Brahma- 
datta, 28.177 
Dighayu,  Buddha,  29.296 
Dighayu,  delivered  from  ogre,  viii.8: 
29.235 

Dinnii,  queen,  consort  of  Uggasena, 

confounds  king  of  Benares,  v.l  b: 
29.108 

kills  a ewe  for  food,  v.l  c:  29.110 
Dlpankara,  Buddha,  28.194 
Discipline,  Books  of,  see  Vinaya 

student  of,  quarrels  with  preacher 
of  Law,  28.176  ff. 

Discontent,  28.220  ff.;  29.9,  35,  247  ff., 
264  f.;  30.61,  208,  261 
cure  for,  28.220  ff.;  29.249 
Discontented  monk,  iii.3:  29.8;  viii.ll  a: 
29.249;  ix.  2:  29.264 

Discrimination  in  almsgiving,  importance 
of,  30.49  f.,  242 
Disloyal  children, 

daughters,  viii.14:  29.260 
sons,  xxiii.3:  30.201 
Disorder  of  humors,  28.278  f.;  30.339 
Distance  shortened  by  magic,  28.156, 
212  f.;  29.52  f„  80;  30.8,  47 
Divorce,  29.38  f.,  190 
Divyavadana,  parallels,  28.62  ff. 

Do  not  postpone  until  to-morrow,  xx.5: 
30.151 

Don't  count  your  chickens  before  they’re 
hatched,  29.11 


Do  trifling  acts  of  merit  lead  to  heaven? 
xvii.4:  30.107 

Dog,  dies  of  broken  heart,  28.255 
drowned,  ix.ll  e:  29.289 
trained,  28.254  f. 

Dogs  devour  their  own  master,  29.282  f. 
Donkey,  recalcitrant,  28.224 
Door-string,  29.187,  189,  326  f. 

Double  of  Buddha,  30.47 
of  Sakka,  28.314 
Double,  seeing,  29.340 
Dragons,  29.102  f.;  30.23,  56  ff.,  172  ff., 
271  ff. 

Dreams,  ominous,  28.285  f.;  29.100,  note  1 
Drowning  of  dog,  ix.ll  e:  29.289 
of  woman,  ix.ll  b:  29.287 
Drug,  abortion-causing,  28.171 
Drunkenness,  28.37,  271,  319;  29.194,  292, 
305,  312  f„  328  ff.,  346  f. 

Duties,  two,  of  disciples,  28.147 

of  monks,  28.149,  244  f.;  29.238; 
30.215 

DutthagamanI,  king,  30.220 
Dve  sahayaka  bhikkhu,  i.  14 : 28.244;  ii.6: 
28.312 

Dysentery,  28.262  f.;  30.79 

Earnest  Wish,  definition  of  term,  28.19  f. 
Earnest  Wish,  for  Arahatship,  28.204  ff.; 
29.33,  151,  266;  30.230  f.,  314  f. 
for  beauty  of  person,  30.193,  225 
for  Buddhahood,  28.20 
for  Fruit  of  Conversion,  28.160; 
30.101 

for  Preeminence,  28.210  f.,  214  ff.; 
29.82  ff.,  127,  149,  167,  200,  254; 
30,  264 

for  rebirth  as  ogress,  28.172;  29.120; 
30.177 

for  rebirth  with  former  husband, 
29.47 

for  security  of  possessions,  30.319  f. 
for  three  Attainments,  30.314  f.,  320 
for  various  temporal  blessings,  28.- 
273  f.;  29.149,  169,  199,  322;  30.- 
134  f. 

for  wisdom,  29.65 
Earth-Kasina,  28.22  f. 

Eating  with  low-caste  persons,  29.36  f., 
45 

Editions  of  text  of  Dh.  cm.,  Introd.  § 16: 
28.67 


Index  to  Volumes  28  and  29  and  30 


351 


Edmunds,  A.  J.,  on  Buddhist-Christian 
parallels,  28.9  ff. 

Egg-eating,  28.172,  180  ; 29.351  f.;  30.177 
Eight,  Boons,  29.76 

Brahmans,  29.62  ff. 

Cardinal  Precepts,  30.281 
Great  Hells,  29.2 
sponsors  for  bride,  29.68  ff. 
Ticket-foods,  28.175;  29.331  f. 
Eightfold  Gifts,  29.126,  264 
Eightfold  Path,  best  of  paths,  xx.l:30. 
149 

to  Nibbana,  Introd.  § 2 e:  28.17  ff. 
Ejaculation,  “Praise  be  to  Buddha!” 
on  sneezing,  30.288 
on  throwing  ball,  30.179 
See  Meditation  on  Buddha 
Ekasataka,  see  Maha  and  Culla  Ekasa- 
teka 

Ekuddana,  Elder,  xix.3:  30.141 
Elder  Ananda’s  question,  iv.9:  29.84 
stanzas,  xi.8:  29.345 
Elder  Jatila,  xxvi.33  c:  30.325 
Elder  Meghiya,  iii.l:  29.1 
Elder  Moonlight,  xxvi.30:  30.303 
Elder  Nanda,  i.9:  28.217 
Elder  Revata  of  the  acacia  forest,  vii.9: 
29.209 

Elder  Thought-controlled,  iii.5:  29.12 
Elder  who  had  attained  Fruit  of  Third 
Path,  xvi.8:  30.91 

Elephant,  Anjanasannibha,  of  great 
merit,  30.246 

Baddheraka,  sticks  in  mud,  30.211 
Bhaddavati,  fleet  of  foot,  28.272 
-charming  lute,  28.248,  251  f.,  270, 
285 

-charms,  28.248,  251  f.,  270  ff. 
Damsel-face,  Mahilamukha,  xxv.5  a: 
30.251 

Dhanapala,  homesick,  30.205 
dies  of  broken  heart,  28.182 
Eravana,  celestial,  28.318  ff. 
grateful,  29.164 
homesick,  30.205 

-hunter  and  noble  elephant,  i.7  a: 
28.191 

Mahilamukha,  Damsel-face,  xxv.5  a: 
30.251 

mechanical,  28.270 
Nalagiri,  subdued  by  Buddha,  28. 
236,  272 


noble,  28.178  ff.,  191  ff.;  30.211  ff. 
Parileyyaka,  waits  upon  Buddha, 
28.178  ff.;  30.211 

Paveyyaka,  sticks  in  mud,  30.211 
Pundarlka,  white,  29.101 
refuses  to  trample  virtuous,  28.316  f. 
state-elephant,  29.76  f.,  101,  312 
sticks  fast  in  mud,  xxiii.6:  30.211 
trained,  28.178  ff.,  236,  248,  251,  270, 
272,  316  f„  318  ff.;  30.25,  200,  205, 
211,  246,  251,  338 
-training,  30.200,  211 
unruly,  30.25,  251,  338 
waits  upon  Buddha,  28.178  ff.; 

xxiii.7 : 30.211 
white,  28.270;  29.101,  164 
wooden,  filled  with  warriors,  28.270 
Enchanted  hunter,  ix.8:  29.276 
Enlightened,  Buddha  Vagga,  Book  14, 
30.31 

Enlightenment  of  Buddha,  Introd.  § 1 g; 

28.4  ff.;  28.196 
Epilepsy,  30.208,  293 
Epilogue,  30.340 

Erakapatta,  king  of  dragons,  xiv.3:  30.56 
Eravana,  elephant,  28.318  ff. 

Escheat,  28.264  f„  298;  29,183;  30.102, 
239 

Etymologies,  Hindu,  worthlessness  of, 
28.28 

of  epithets  of  Sakka,  28.314 
Evil  deeds,  power  of,  28.29  ff. 

Evil  One,  see  Mara 
Evil,  Papa  Vagga,  Book  9,  29.262 
Evil  spirits,  28.153,  258;  29.18,  310  f.; 
30.168,  171,  180 

See  also  Demoniacal  possession, 
Mara,  Ogre,  Ogress 
Evil  thoughts,  three,  29.1 
Examination  of  conduct,  28.169,  307; 
30.168  f.,  294 

Excommunication,  28.176  f.,  302;  29.356 
Eyes,  affection  of,  28.150  ff.,  158 

Faith  in  Buddha,  leads  to  rebirth  in 
heaven,  28.160  ff.,  180,  182 
Fakirs,  bat-wing,  30.283 
skull-tapper,  30.334  ff. 
wind-eater,  29.133 
with  radiance  from  navel,  30.305  f. 
Falling  in  love  with  a woman’s  voice, 
28.154 


352 


Index  to  Volumes  28  and  29  and  SO 


False  ascetic  and  king  of  lizards,  xxvi. 11  a: 
30.284 

Famine,  28.252;  30.132,  168 
Fancied  slight,  vii.6:  29.203 
Farmer  unjustly  accused  of  theft,  v.8: 
29.121 

Fast-day,  observance  of,  28.278;  29.56  f., 
300;  30.28  f„  332 

Father  in  that  state  where  rebirth  is  no 
more,  30.106 

Father,  uncle,  and  grandfather  of  Buddha 
in  500  existences,  30.108  ff. 
Fault-finding  monk,  xviii.ll:  30.138 
novice,  xviii.8:  30.126 
Fausboll,  V.,  on  authorship  of  Jataka 
Book,  28.60 

Festival,  at  Vesali,  30.182 
cow-festival,  28.253 
Mountain-top,  28.189 
Public  Day,  28.269;  29.62 
seven  days’,  28.310;  30.99  f. 

Feeding  of  five  hundred,  28.11;  29.53 
“Few  there  be  that  find  it,”  vi.10:  29.195 
Fine  for  cow-killing,  29.143 
for  murder,  29.143 

Finger-garland,  robber,  conversion  of, 
28.11,  13;  xiii.6:  30.6 
cows  an  unruly  elephant,  30.25  f.; 
xxvi. 39:  30.338 

eases  childbirth  by  Act  of  Truth, 
30.11  f. 

Finger-rings,  30.332  f. 

Fire,  as  means  of  communication,  28.248 
-drill,  28.179 

meditation  on,  29.128,  161,  315  f.; 
30.65 

sacrificial,  29.234 

First-fruits,  gift  of,  28.204  f.;  30.139,  252 
First  sermon  of  Buddha,  28.6,  196 
Fisherman  and  fish  with  stinking  breath, 
xxiv.l  a:  30.217 
Five,  Beauties,  29.61  ff. 

Cardinal  Virtues,  30.246 
conveyances,  28.272 
Elements  of  Being,  destruction  of, 
28.18 

Great  Observations,  28.194 
hundred,  feeding  of,  28.11;  29.53 
hundred  monks  attain  Insight,  xiii.3: 
30.4 

Monks,  28.4,  6 f.,  196;  29.144 
Nikayas,  28.25 


persons  of  great  merit,  29.59  ff. 
persons  of  limitless  wealth,  29.59  f. 
Precepts,  28.163  f„  206,  322  f.;  29.8, 
85,  240,  311;  30.216,  246 
symbols  of  royalty,  29.43 
Flashing  of  weapons  and  jewels,  30.319  f. 
Flowers,  Puppha  Vagga,  Book  4,  29.29 
Flowers,  rain  of,  29.147,  149 
Footprint  of  Buddha,  28.275  f.,  278; 
30.32 

Footprints  leading  into  water,  29.310 
Force  of  habit,  xviii.9:  30.127;  xxvi. 25: 
30.300 

Forester  presents  moon-disk,  xxvi.30  a: 
30.304 

Forgiveness  of  enemies,  28.174,  177 
Forgiveness  of  sins,  none  in  Buddhism, 
28.30 

“Former  blood-relative,”  definition  of 
term,  29.222  f. 

Fortify  yourself  like  a city,  xxii.7:  30.195 

Fortune-tellers,  29.239 

Forty,  Subjects  of  Meditation,  28.21  f. 

wiles  of  women,  30.311 
Four,  adulterers,  29.106  f. 

Agamas,  28.25;  Introd.  § 7 a:  28.45 
Attainments,  29.323 
causes  of  falling  from  World  of  Gods, 
28.255  f. 

Great  Kings,  28.16;  29.109,  135, 
187,  189,  269,  325,  327;  30.236, 
272 

Greater  Nikayas,  28.25;  Introd.  § 7 a: 
28.45 

Inconceivables,  29.215,  322 
men  killed  by  ogress  in  form  of  heifer, 
29.120 

Noble  Truths,  28.6  f.,  Introd.  § 2 d: 
28.16;  28.17  ff. 
novices,  xxvi.23:  30.297 
Ominous  Sights,  28.2,  195 
Ominous  Sounds,  29.100,  note  1, 
103  ff. 

persons  who  should  not  run,  29.63 
priceless  gifts,  29.341;  30.26 
standards  of  judgment,  29.336  f. 
States  of  Suffering,  28.30,  150;  29.55 
Trances,  28.21  ff. 

youths  and  courtezan,  v.7  a:  29.120 
Fourfold  Gifts,  29.264 
Free  from  attachment,  vii.2:  29.198 
From  vice  to  virtue,  v.6:  29.118 


Index  to  Volumes  28  and  29  and  30 


353 


Fruit  of  Past  Deeds  and  Rebirth  as 
motifs,  In  trod.  § 6 a:  28.29 
Fruitful  wife  becomes  mistress,  28.171 

Gagga,  personal  name  of  Angulimala, 
30.10 

Gain  and  loss,  viii.4:  29.232 
GamanI  the  Wicked,  30.220 
Gambhlracarl,  otter,  29.353  f. 

Gambling,  28.231,  259;  29.233;  30.267 
Ganda’s  mango-tree,  30.40  ff. 

Gandha,  treasurer,  Bhattabhatika,  la- 
borer, and  Private  Buddha,  x.ll  a: 
29.318 

Gandhamadana,  mountain,  29.321  f.; 

30.133,  135,  265,  313  f. 
Gandhavamsa,  28.59  f. 

Gangarohana,  xxi.l:  30.168 
Ganges,  ascent  of,  xxi.l:  30.168 
Garahadinna  and  Sirigutta,  iv.12:  29.92 
Garbe,  R.,  on  Buddhist-Christian  par- 
allels, 28.9  ff. 

Garland-wearer,  deity,  29.46  ff. 

Gayaslsa,  28.7,  197 
Gharanl,  female  lay  disciple,  30.42  f. 
Ghatikara  Suttanta,  29.57 ; 30.68 
Ghosaka,  adopts  SamavatT,  28.266  ff. 
birth  and  youthful  career,  ii.1.2: 
28.252 

Story  of  Past:  Kotuhalaka  casts 
away  son,  28.252 
Story  of  Present:  Ghosaka  is 
cast  away  seven  times,  28.256 
conversion,  28.277  ff. 
erects  Ghosita  monastery,  28.280 
Ghosita  monastery,  erection  of,  28.280 
scene  of  quarrel  among  monks,  28. 
176  ff. 

Ghost-stories,  boa-constrictor  ghost,  x.6: 
29.300 

crow-ghost,  v.12  a:  29.138 
eighty-four  thousand  hungry  ghosts, 
28.208  ff. 

pig-ghost,  xx.6:  30.153 
skeleton-ghost,  xxii.2:  30.191 
sledge-hammer  ghost,  v.13:  29.140 
snake-ghost,  v.12  b:  29.139 
snake-ghost  and  crow-ghost,  v.12: 
29.137 

Gift  of.  Eights,  29.126,  264 
Fours,  29.264 
Sixteens,  29.264 


Gifts  beyond  Compare,  28.326;  xiii.10: 
30.24 

“Give  me  battle  or  the  kingdom,”  28.252; 
29.216 

Glosses,  authorship  of,  28.28 

translated  from  Cingalese,  28.27, 
145 

translated  into  English:  Dh.  324, 
30.205;  Dh.  354,  30.237  f.;  Dh. 
415,  30.312 

Gluttony  cured,  30.76  f.,  206 
Goatherd’s  Banyan-tree,  28.5,  196 
God,  existence  of  denied,  28.15  f.,  19 
Goddess  and  Anathapindika,  ix.4:  29. 
268 

Goddess  and  monk,  vii.4:  29.201;  ix.3: 
29.265;  x.4  a:  29.296;  xxvi.21: 
30.292 

Goddess  in  form  of  woman,  x.4  a:  29.296 
Godha  Jataka  (325),  30.283,  note  1, 
284 

Godhika  attains  Nibbana,  iv.ll:  29.90 
“Godlike,”  definition  of  term,  29.310  f. 
Golden  brick,  cord,  whip,  30.327 
cave,  30.248 
cord,  30.327 
flowers,  30.162,  330  f. 
maiden,  xvi.5:  30.86 
mountain,  30.68,  327  ff. 
rams,  30.130,  327  f. 

Rule,  29.294 
shrine,  30.69,  329  f. 
spade,  30.329 

vessel  inscribed,  30.180  f.,  246 
whip,  30.327 

Goldsmith  and  three  sons,  xxvi.33  d: 
30.329 

Goldsmiths,  28.159;  29.65;  30.117,  161  f., 
222,  329  ff. 

Good  and  evil  deeds,  power  of,  28.29  ff. 
Goodness,  wife  of  Sakka,  28.317  ff. 
Goose-killing  monk,  xxv.2:  30.244 
Grass  withereth,  flower  fadeth,  xx.9: 
30.161;  xxv.8:  30.259 
Grateful  elephant,  vi.l  a:  29.164 
Great-creeper-parure,  description  of,  29. 
65  ff. 

worn  by  three  women,  29.79 
Great  Retirement,  Introd.  § 1 e:  28.3; 
28.195;  30.33 

Great  Struggle,  Introd.  § 1 f:  28.3;  28.196, 
220;  30.33 


354 


Index  to  Volumes  28  and  29  and  30 


Great-Wealth,  Bahudhana,  treasurer,  30. 
102 

Mahadhana,  merchant,  ix.7:  29.274; 
xx.  10:  30.164 

Mahadhana,  treasurer,  xi.9:  29.346 
Mahasuvanna,  householder,  28.146 
Greater  and  lesser  gifts,  xxiv.12:  30.242 
Greedy  monk,  xii.2:  29.352 
Guard  doors  of  senses,  xxv.l:  30.243 
Guardian  of  child,  monk  becomes,  30.326 
Guardian  Yakkhas,  seven,  30.321 

Habit,  force  of,  xviii.9:  30.127;  xxvi.25: 
30.300 

Happiness,  Sukha  Vagga,  Book  15,  30.70 
Hardy,  R.  S.,  Legends  of  Gotama  Buddha, 
Manual  of  Buddhism,  In  trod.  § 13: 
28.64 

Hatthaka,  xix.6:  30.144 
Hatthiliiiga  bird,  28.249 
Haunted  forest,  28.153;  29.18  f. 
pool,  29.310  f. 
sand-pile,  30.63  ff. 

“Have  we  no  relatives?”  child’s  query, 
28.300;  29.37,  357 

Head-splitting,  28.156,  168  ff.,  231;  30.26, 
267 

Heart-failure,  28.186;  29.238,  313;  30.5 
Heaven  attained  by  Act  of  Faith,  28. 
160  ff.;  30.266 

Heedfulness,  Appamada  Vagga,  Book  2, 
28.247 

Heir  in  disguise,  28.294 

Hell,  Niraya  Vagga,  Book  22,  30.189 

Hell  Pot,  29.100,  note  1,  103,  106  f. 

Hells,  Eight  Great,  29.2 

See  Avici,  Maha  Roruva 
Hereditary  rule,  28.252;  29.31 
Heretics 

and  orthodox  assemble,  28.164 
consorting  with,  forbidden,  30.250  f. 
discomfited.  30.19  ff.,  36  ff.,  189  ff. 
insult  Buddha,  28.283  f.;  xxiii.l: 
30.199 
Six,  30.66  ff. 

Heron  swallows  jewel,  29.284  ff. 

Heron’s  Call,  30.234 
Holy  water,  30.171,  293  f. 

Homesickness,  29.35;  30.182  f.,  205 
Honey,  28.180,  250 

Honor  to  whom  honor  is  due,  xiv.9: 
30.68 


Horror  of  killing,  genesis  of,  28.18,  note  1 
Horse  dies  of  broken  heart,  28.3 
Hosts  of  Mara,  Nine,  28.4,  11 
See  also  Rains  of  Mara 
Hot  water  and  molasses,  cure  for  disorder 
of  humors,  30.339 
prepared  by  elephant,  28.179 
How  anger  marred  a maiden’s  looks, 
xvii.l ; 30.95 

How  did  the  Seven  Buddhas  keep  Fast- 
day?  xiv.4:  30.60 

How  Magha  became  Sakka,  ii.7:  28.313 
Human  sacrifice,  29.104,  108  f.,  241  ff., 
245 

Humorous  stories,  Introd.  § 6 c:  28.36 
Humors,  disorder  of  (indigestion),  28.253, 
278  f.;  29.35;  30.76,  121,  206,  271, 
339 

Hunger-strike  (ahara-upaccheda),  28.243; 

29.227  f.,  319  f.;  30.73,  89,  227 
Hunter  devoured  by  his  own  dogs,  ix.9: 
29.282 

Husband  and  wife,  vi.9:  29.194;  xxiv.4  a: 
30.223;  xxvi.38:  30.336 
Husband-honorer,  iv.4:  29.46 
Hypnotic  states,  28.22  ff. 

See  Arahatship,  Trance 

“I  have  conquered!”  29.16,  263 
Identification,  by  footprint,  28.275  f.; 
29.278;  30.32 

by  ring  and  mantle,  28.252 
by  voice,  28.294  ff. 

“If  thine  eye  offend  thee,  pluck  it  out,” 
i.l : 28.146 

Elisa  Jataka  (78),  29.49,  note  1,  54 
Eluminating  jewels,  30.324 
Impermanence,  28.15,  18;  xx.2:  30.150 
Impermanence,  Suffering,  Unreality,  In- 
trod.  § 2 c:  28.15;  28.18;  30.163 
Imprisonment  of  lizard,  ix.ll  f:  29.290 
of  monks,  ix.ll  c:  29.288 
Impurity  of  Body,  see  Meditation  on 
Body 

Inattentive  laymen,  xviii.9:  30.127 
Incest,  30.70  f. 

Indaka,  deity,  30.49  f.,  242 
Indasala  cave,  30.80 
Indigestion,  see  Disorder  of  humors 
Indra,  images,  28.324 

thunderbolt,  28.324;  30.257 
See  also  Sakka 


Index  to  Volumes  28  and  29  and  30 


3 55 


Infancy  legends,  28.1  f.,  10,  13 
Ingratitude  to  parents,  29.260  f.;  30.201  ff. 
Injury,  to  animals,  see  Animals,  killing  of; 
also  Murder 
to  plants,  30.57,  99,  194 
Insanity,  28.227;  29.254;  30.117 
Inscription,  on  golden  plate,  30.246  f. 
on  golden  vessel,  30.180  f. 
on  leaf,  28.260  ff.;  29.177  f.,  181 
on  wood,  28.317 

Insolence,  28.39,  166  ff.,  244  ff.;  29.120  f., 
165  f.;  30.126  f.,  215  f. 

Insolent  monk,  vi.3:  29.166;  xxiv.l  a: 
30.215 

monks,  vi.2:  29.165 
youth,  v.7  b:  29.120 
Intestinal  disease,  see  Ahivatakaroga 
Intoxicating  drink,  28.37  f.,  163  f.,  271, 
284,  316,  319;  29.85, 106,  194,  292, 
305,  312  f.,  328  ff.,  346  f.;  30.191 
occasion  of  heedlessness,  29.85 
“Is  n’t”  cake,  28.231 ; 30.267  f. 

Iron  Caldron,  see  Hell  Pot 
Is  there  a path  through  the  air?  xviii.12: 
30.139 

It  is  not  silence  that  makes  the  sage, 
xix.8:  30.145 

It  is  not  tonsure  that  makes  the  monk, 
xix.6:  30.144 

It  is  the  giver  that  makes  the  gift,  xvii.6: 
30.111;  xxvi.40:  30.339 

Jackal  and  otters,  xii.2  a:  29.353 
and  woman,  30.233 
Jains,  29.70  ff.,  92  ff.,  233;  30.196 
doctrine  of  Non-Injury,  28.18 
Jakes,  public,  29.132  f. 

JalinI,  goddess,  29.201 
Jambuka  the  Naked  Ascetic,  v.ll:  29.130 
Janapada-KalyanI,  wife  of  Nanda,  28. 
218  ff.;  xi.5 : 29.336 

Jara  Vagga,  Old  Age,  Book  11,  29.328 
Jataka  Book  (Commentary),  authorship, 
28.59  f. 

date,  28.1,  note  1,  58 

earlier  than  Dh.  cm.,  28.49 
later  than  Buddhaghosa’s  Works, 
28.49 

model  of  Dh.  cm.,  28.28  f. 
place  in  Buddhist  Canon,  28.25 
references  to  Buddhaghosa’s  Com- 
mentaries, 28.49 


references  to,  in  Milindapanha,  28. 
60  ff. 

relation  of  Dh.  cm.  to,  In  trod.  § 7 e: 
28.52 

Synoptical  Table  E,  28.53  ff. 

See  also  Nidanakatha 
Jatila,  Elder,  xxvi.33  c:  30.325 

limitless  wealth  of,  29.59;  30.327 
Jatilas,  see  Three  brothers  Kassapa 
seventy-four  thousand,  28.210  ff. 
Jatimanta  Jataka  (497),  28.167,  note  1 
Jaundice,  28.159;  29.9,  49;  30.61 
Javasakuna  Jataka  (308),  28.239 
Jealous  monk,  v.ll  a:  29.130;  xii.8:  29.363 
queen  and  nautch-girl,  xvii.l  b:  30.96 
woman,  30.96;  xxii.6:  30.194 
Jetavana  monastery,  erected  by  Anatha- 
pindika,  28.8,  146  f.,  220 
residence  of  Buddha  during  nineteen 
seasons,  28.147 

Jewel  Sutta  recited  at  Vesali,  30.171  f. 
Jeweled  cloister,  30.2 
walls,  30.320  ff.,  332 
Jeweler,  monk,  and  heron,  ix.10:  29.284 
Jewels 

flash  light,  30.319  f.,  324 
rain  of  seven  kinds  of,  29.183 
seven  kinds  of,  28.319  f.,  322;  29. 
148  f.,  183;  30.131,  316  f.,  320  ff., 
332 

Jivaka  Komarabhacca,  and  Big  and 
Little  Wayman,  28.302  ff. 
attends  Buddha,  29.197  f. 

Joke  in  earnest,  xxiv.6  a:  30.230 
Jonah  in  the  house,  v.3:  29.115 
Jonah  motif,  29.70,  115  f.,  282,  287  f. 
Joseph  and  Potiphar’s  wife,  motif,  30.22 
Jotika  (Jotiya)  and  Jatila,  xxvi.33: 
30.313 

Jotika  (Jotiya),  treasurer,  xxvi.33  b: 
30.319 

limitless  wealth  of,  29.59;  30.320  ff., 
328  f. 

Joy,  wife  of  Sakka,  28.317  ff. 

Junha,  king’s  minister,  30.26  f. 

Kacchapa  (Bahubhani)  Jataka  (215), 
xxv.3  a:  30.248 

Kaka  Jataka  (146),  xx.8  a:  30.160 
Kaka,  slave,  28.272 

Kakavaliya,  possessor  of  limitless  wealth, 
29.59 


356 


Index  to  Volumes  28  and  29  and  30 


Kakkata  Jataka  (267),  28.236 
Kakusandha,  Buddha,  28.208  f.;  30.219 
Kala,  Elder,  xii.8:  29.363 
Kala  junior  (Anna-Kondanna)  and  Kala 
senior,  i.8  c:  28.204 

Kala  junior  and  Kaja  senior,  merchants, 

i. 6:  28.184 

Kala  junior,  lay  disciple,  xii.9:  29.365 
Kala,  king  of  dragons,  28.196 
Kala,  king’s  minister,  29.154;  30.26  f. 
Kala,  son  of  Anathapindika,  30.28  If. 
Kala  Udayi,  Elder,  28.218;  30.278 
Kiilakannl,  see  Jonah 
Kali,  ogress,  i.4:  28.170 
Kajl,  slave-woman,  28.256  ff. 

Kajl,  wife  of  Kotuhalaka,  28.252  ff. 
Kalinga,  king  and  kingdom  of,  30.246 
Kambaladayaka  Tissa,  29.155  ff. 

Kamma  (Karma),  see  Past  Deeds,  Fruit 
of  Past  Deeds 

Kammatthana,  see  Subjects  of  Medita- 
tion 

Kana  and  her  mother,  vi.7:  29.190 
Kandagalaka  Jataka  (210),  28.238  f. 
Kandjur,  parallels,  28.62  ff. 

Kanha  Usabha  Jataka  (29),  30.45 
Kanthaka,  Buddha’s  horse,  28.3,  195; 
30.33 

Kapi  Jataka  (404),  28.230,  note  2 
Kapi,  son  of  Kotuhalaka,  28.252  ff. 
Kapila,  Elder,  30.215  ff. 

Kapila  Sutta,  30.218 
Kapilamaccha,  xxiv.l:  30.215 
Kapilapura,  Kapilavatthu,  birthplace  of 
Buddha,  28.1 

Buddha  visits,  i.9:  28.217;  xiii.2:  30.2 
Kappa  (Kalpa),  cycle  of  time,  length  of, 
28.14 

Kappa,  pupil  of  Kesava,  29.34  ff. 
Kappata  and  the  donkey,  i.9  c:  28.224 
Kappina  the  Great,  vi.4:  29.167 
Kasava  Jataka  (221),  28.189,  note  1 
Kassapa,  Buddha,  28.209,  292;  29.21,  66, 
68,  83  f.,  106,  130,  149,  168  f„  176, 
222,  249,  301  f.;  30.52,  150,  154, 
192,  215  f.,  253 

shrine  of,  29.280  f.;  30.69,  230,  305, 
329  f. 

Kassapa  the  Great 

endeavors  to  comprehend  Rebirth, 

ii. 5:  28.311 

free  from  attachment,  vii.2:  29.198 


receives  alms  from  Sakka,  iv.10:  29.86 
receives  alms  from  young  woman, 
29.265  f. 

two  pupils  of,  v.2:  29.111 
waited  on  by  goddess,  29.266 
wins  a basket  of  cakes,  xvi.7:  30.90 
Kassapa,  three  brothers,  28.7,  197;  i.8  f: 
28.206 

Kassapa,  see  also  Kumara  Kassapa,  Pu- 
rana  Kassapa 

Katahaka  Jataka  (125),  30.126,  note  1, 
127 

Kathasaritsagara,  parallels,  28.62  f. 
Katiyanl,  mother  of  Sona  Kutikanna* 
30.254  ff. 

Kavlra  Port,  30.221 
Keniya,  Jatila,  29.22 
Kesava,  hermit,  29.34  ff. 

Kappa,  Narada,  and  King  of  Be- 
nares, iv.3  a:  29.34 

Kevaddha  Sutta,  in  part  translated* 
28.15  f. 

Khadirangara  Jataka  (40),  29.99,  268, 
note  1 

Khadiravaniya  Revata,  seven-year-old 
novice,  viL9:  29.209 

Khandahala  Jataka  (542),  28.230,  note  2 
Khantivadi  Jataka  (313),  28.241 
Khanu  Kondanna,  Elder,  viii.10:  29.246 
Khema,  nephew  of  Anathapindika,  xxii.4 : 
30.193 

Khema,  queen,  consort  of  Bimbisara, 
conversion  of,  xxiv.5:  30.225 
wisdom  of,  xxvi.20:  30.292 
Khuddaka  Nikaya,  described,  28.25 
Khuddaka  Patha  Commentary,  author- 
ship, 28.51  f. 

relation  of  Dh.  cm.  to,  28.52 
Khujjuttara,  converts  Samavatl,  28.281  f. 

former  deeds  of,  28.292  f. 

Kiki,  king,  29.68,  83 
Killing  of  Maha  Kala,  xii.5:  29.359 
Kimbila,  prince,  28.231  ff.;  30.268 
King,  and  King  of  Kings,  iv.7 : 29.56 

and  poor  man  with  beautiful  wife* 
v.l : 29.100 
in  disguise,  28.307  ff. 

Kappina  and  Queen  Anoja,  vi.4  b: 
29.169 

of  Benares  and  Queen  Dinna,  v.l  b: 
29.108 

of  dragons  and  daughter,  xiv.3 : 30.56 


Index  to  Volumes  28  and  29  and  30 


357 


King’s  conduct,  examination  of,  28.169, 
307;  30.168  f. 

Kisa  GotamI  greets  Buddha,  28.2  f.,  195 
Kisa  GotamI,  marries  son  of  rich  mer- 
chant, viii.13  a:  29.257 
seeks  mustard-seed  to  cure  her  dead 
child,  viii.13  b:  29.258;  xx.ll: 
30.165 

Wearer  of  Refuse-rags,  xxvi.12: 
30.285 

Kodha  Vagga,  Anger,  Book  17,  30.95 
Koka,  hunter,  ix.9:  29.282 
Kokalika  reviles  Chief  Disciples,  28.238; 
30.247  f. 

Kokalika  Sutta,  28.49;  30.247 
Kokanada,  palace,  29.349 
Kolita  (Moggallana)  and  Upatissa  (Sari- 
putta),  life  of,  i.8  b:  28.198 
Koliyas  quarrel  with  Sakiyas,  30.70  f. 
Konagamana,  Buddha,  28.209 
Kondanna,  see  Anna-  and  Khanu  Kon- 
danna 

Kosala  Sarhyutta,  29.104 
Kosala,  see  Maha-  and  Pasenadi  Kosala 
Kosambaka  monks,  i.5:  28.175 
Kosambika  Jataka  (428),  28.177,  note  3, 
183 

KosambivasI  Tissa,  Elder,  vii.7 : 29.205 
Kosiya,  Niggardly,  iv.5:  29.49 
Kotipabbata,  Maha  Vihara,  30.220 
Kotuhalaka  casts  away  son,  28.252  ff. 
Kuddala  and  his  spade,  iii.5  a:  29.15 
Kuddala  Jataka  (70),  29.12,  note  1 
Kukkuta  monastery,  erection  of,  28.280 
Kukkutamitta,  hunter,  ix.8:  29.276 
Kulavaka  Jataka  (31),  28.313,  note  1 
Kumara  Kassapa,  Elder,  29.223;  xii.4: 
29.356 

Kumara  Kassapa,  Elder,  of  Anuradha- 
pura, 

Dh.  cm.  composed  at  request  of, 
28.27,  145 

Kumbha  Jataka  (512),  29.328,  note  1,  330 
Kumbhaghosaka,  treasurer,  ii.2:  28.293 
Kunala  Jataka  (536),  30.70,  note  1 
Kundadhana,  Elder,  x.4:  29.296 
Kundakakucchisindhava  Jataka  (254), 
30.111,  note  1 

KundalakesI,  nun,  viii.3:  29.227 
Kuru,  king  and  kingdom  of,  30.246 
Kurudhamma  Jataka  (276),  xxv.2  a: 
30.246 


Kurunga  Jataka  (21),  28.239 
Kusa  Jataka  (531),  30.86,  note  1 
Kutidusaka  Jataka  (321),  29.111,  note  1; 
v.2  a:  29.114 

Lad-Whose-Years-Increased,  viii.8 : 29.235 
Lady  Sumana,  daughter  of  Anathapin- 
dika,  i.  13 : 28.242 

daughter-in-law  of  Mendaka,  30. 
130  ff. 

Laja,  goddess,  ix.3:  29.265 
Lakkhana,  Elder,  29.137  ff.,301 ; 30.153  ff., 
191  f. 

Lakkhana  Jataka  (11),  28.238 
Lakkhana  Samyutta,  28.45;  see  Ghost- 
stories 

Lakuntaka  Atimbara,  king's  minister, 
’ 30.220 

Lakuntaka  Bhaddiya,  Elder,  vi.6:  29.189; 

xix.4 : 30.142;  xxi.4:  30.178 
Lala  Udayi,  Elder, 

proud  and  ignorant,  v.5:  29.117; 
xviii.4:  30.122 

says  the  wrong  thing,  xi.7:  29.343 
tempts  Seyyasaka  to  sin,  29.264  f. 
Lanman,  C.  R.,  28.70 
Latukika  Jataka  (357),  28.177,  note  1 
Laugh,  28.265;  30.104 
Laugh  and  cry,  29.110 
See  Smile 

Law,  preacher  of,  and  king,  x.9  a:  29.314 
quarrels  with  student  of  Discipline, 
28.176  ff. 

Legends  of  the  Saints,  Introd.  § 6 e:  28.43 
Leper  Suppabuddha  is  tempted  to  deny 
his  faith,  v.7:  29.119 
“Let  your  light  so  shine,”  28.177 
Lewd  woman  and  virtuous  youth,  xiii.9  a: 
30.22 

Licchavi  princes,  fight  over  courtezan, 
xvi.4:  30.85 

slain  by  Bandhula,  29.39  ff. 

License,  seven  days  of,  28.310 
Life  of  Buddha,  Introd.  § 1:  28.1;  i.8  a: 
28.193 

Life  of  Upatissa  (Sariputta)  and  Kolita 
(Moggallana),  i.8  b:  28.198 
Lighted  finger,  29.135;  30.111 
Lioness  mother  of  human  being,  30.260 
Little  by  little,  xviii.2:  30.119 
Little  One-Robe,  ix.l:  29.262 
Little  Wayman,  ii.3:  28.299;  30.299  f. 


358 


Index  to  Volumes  28  and  29  and  30 


Lizard  imprisoned,  ix.ll  f:  29.290 
Lizards,  29.290  f.;  30.159,  284  f. 

Loha  Pasada,  30.237 
Lohakumbhi  Jataka  (314),  29.100,  note  1 
Loka  Vagga,  The  World,  Book  13,  30.1 
Longing  of  pregnancy,  29.39,  151,  184, 
324 

“Look  not  on  a woman  to  lust  after  her,” 
xv.4:  30.73 

Loss  of  an  eye,  vii.7 : 29.205 
Lotus  hell,  30.248 

Lotus  springs  from  charcoal-pit,  29.9G  ff. 
Louse  that  would  have  his  own,  xviii.3: 
30.120 

Love  for  all  living  creatures  (Metta), 
28.17  ff. 

“Love  your  enemies,”  i.4:  28.170;  28.286, 
316;  29.42,  302  f.;  30.105  ff.;  xxi.2: 
30.176 

Luck-child  bearing  charmed  life,  28.256  ff. 
Lumbini  Garden,  birthplace  of  Buddha, 
28.1 

Lump  of  clay  splits  into  seven  pieces, 
30.169  f. 

Lute,  elephant-charming,  28.248,  251  f., 
270,  285 

Macala,  village,  28.315 
Macchariya  Kosiya,  iv.5 : 29.49 
Macchikasanda,  city,  29.144 
Madhurapacika,  former  wife  of  monk, 
30.160 

Magandiya,  father  of  Magandiya,  28. 
274  ff.;  30.31  f. 

uncle  of  Magandiya,  28.277,  288 
Magandiya,  death,  ii.1.6:  28.277 
marriage  to  Udena,  28.277 
plot  against  Buddha,  28.282  ff.; 
30.199  f. 

plot  against  Samavatl,  28.282  ff. 
punishment,  28.288  ff. 
rejection  of,  by  Buddha,  ii.1.5:  28.274; 
xiv.l  a:  30.31 

Magga  Vagga,  The  Path,  Book  20,  30.149 
Maggots,  meditation  on,  30.219 
Magha,  ii.7:  28.313 

Maghava,  epithet  of  Sakka,  etymology 
of,  28.314 

Magic 

Act  of  Truth,  28.20,  168;  29.172, 
174  f.;  30.11  f.,  105 
bird,  29.349  f. 


burning-glasses,  30.321  f. 

change  of  form,  28.235 

change  of  sex,  29.24  ff. 

creation  out  of  nothing,  28.320; 

29.173,  212;  30.320 
crystals,  30.321  f. 

distance  shortened  by,  28.156,  212  f.; 

29.52  f„  80,  224;  30.8,  47 
doors  open  of  own  accord,  29.293 
earth  converted  to  water,  30.42 
earth  rolled  up  like  mat,  30.44 
earth  shaken,  30.43 
flowers  rained  from  sky,  29.147, 
149 

flowers  suspended  in  air,  29.124 
flying  through  air,  28.189,  211,  221, 
235,  238,  255;  29.51  ff.,  137,  304  f., 
314,  321  f.;  30.19,  37  f.,  298,  312  ff., 
325 

forgetfulness  produced,  29.212  f., 
341 

gold  softens,  30.329 
golden  mountain,  30.327 
jewels,  illuminating,  30.324 
jewels  rained  from  sky,  29.183 
lighted  finger,  29.135;  30.111 
lotus  springs  from  charcoal-pit,  29. 
96  ff. 

mango-tree  springs  up,  30.41 
mind-reading,  28.277  ff.;  29.1  ff.; 
30.182  f. 

mountain  swallowed,  30.44 
moon  and  sun  stand  still,  29.187, 189, 
325,  327 

multiplication  of  food,  29.51  ff., 
201  f.;  30.134  ff.,  321 
multiplication  of  self,  28.304  f.; 
30.45  f. 

Paritta  abates  plagues,  30.171 
Paritta  cheats  ogre  of  prey,  29.236  f. 
passing  through  walls,  30.298,  312 
spitting  fire,  29.51;  30.65 
sun  and  moon  stand  still,  29.187,  189, 
325,  327 

sun  stands  still,  28.169;  30.42 
urns  of  treasure,  29.184;  30.320  ff. 
walking  on  water,  28.11;  29.172, 
174  f. 

transmutation  of  baser  substances 
into  gold,  29.257  f.;  30.101  f.,  213  f. 
Magic  for  meat,  xxii.3:  30.192 
Magicians,  family  of,  30.130  ff. 


Index  to  Volumes  28  and  29  and  30 


359 


Maha  Brahma,  declares  himself  an  im- 
postor, 28.16 

descends  from  heaven  with  Buddha, 
30.53 

inferior  to  Buddha,  28.16;  29.135 
requests  Buddha  to  preach  Law,  28.6, 
196 

titles  of,  28.16 
waits  upon  Buddha,  29.135 
Maha  Dhammapala  Jataka  (447),  28.220 
Mahadhana,  Great-Wealth,  merchant, 
ix.7:  29.274;  xx.10:  30.164 
treasurer,  xi.9:  29.346 
Mahaduggata,  Prince  of  Paupers,  29. 
177  ff. 

Maha  Ekasataka,  Brahman,  29.262  f. 
Maha  Hamsa  Jataka  (534),  28.236 
Maha  Kacca(ya)na,  Elder,  guardian  of 
Jatila,  30.326 

honored  by  Sakka,  vii.5:  29.202 
receives  Sona  Kutikanna,  30.254  ff. 
relations  with  Soreyya,  29.24  ff. 
Maha  Kala  and  Culla  Kala,  merchants, 
i.6:  28.184 

Maha  Kala  (householder)  and  Culla  Kala 
(Aflna-Kondanna),  i.8  c:  28.204 
Maha  Kala,  lay  disciple,  xii.5:  29.359 
Maha  Kappina,  king,  vi.4:  29.167 
Maha  Kassapa,  see  Kassapa  the  Great 
Maha  Kosala,  king,  father  of  Pasenadi 
Kosala,  30.63 

Mahali,  Licchavi  prince,  invites  Buddha 
to  Vesali,  30.169 
loses  eyesight,  29.31 
questions  Buddha,  ii.7  a:  28.313 
youth,  29.31 

Maha  Moggallana,  see  Moggallana  the 
Great 

Maha  Munda,  father  of  Maha-  and  Culla 
Sumana,  30.270 
Mahamuni,  village,  30.220 
Mahanama,  Elder,  entertained  by  Citta, 
29.144 

youth,  28.231;  30.268  f. 

Mahanama,  uncle  of  Buddha,  captured 
by  Vidudabha,  29.45 
gives  daughter  Vasabhakhattiya  in 
marriage,  29.36  f. 
protected  by  Nagas,  29.45 
Maha  Paduma  Jataka  (472),  30.19,  note 
1;  xiii.9  a:  30.22 
Maha  Paduma,  prince,  30.22  f. 


Maha  Pajapati  GotamI,  aunt  and  foster- 
mother  of  Buddha,  28.2 
conversion  of,  28.218 
receives  Precepts,  xxvi.8:  30.281 
Maha  Pala,  see  Cakkhupala 
Maha  Panthaka,  28.300  ff.;  30.299  f. 
Maha  Parinibbana  Sutta,  30.69 
Mahapunna,  village,  30.220 
Maha  Roruva  hell,  30.241 
Mahasatipatthana  Suttanta,  28.228; 
30.221 

Mahasena  gives  alms  to  Sariputta,  v.15  a: 
29.150 

Maha  Suka  Jataka  (429),  28.326,  note  1 
Mahasupina  Jataka  (77),  29.100,  note  1 
Maha  Sumana,  brother  of  Sumana  the 
novice,  30.270 

Maha-Suvanna,  Great-Wealth,  house- 
holder, 28.146 
Mahavamsa,  28.59 
Mahavana  Grove,  28.196 
Maha  Vihara,  Anuradhapura,  30.237 
Kallaka,  30.221 
Kotipabbata,  30.220 
Tissa,  30.221 

Mahilamukha,  elephant,  30.251 
Mahilamukha  Jataka  (26),  30.250,  note  1, 
251 

Mahimsasa,  prince,  and  princes  Moon 
and  Sun,  x.8  a:  29.309 
Mahinda,  king,  father  of  Tissa  and  Phussa, 
28.207 

Maiden  who  married  a thief,  viii.3: 
29.227 

Majesty  of  Buddha,  28.305  f.;  30.31 
Majjhima  Commentary, 
authorship,  28.48 

referred  to,  28.51,  62  f.;  29.120, 
note  1 

relation  of  Dh.  cm.  to,  28.51,  62  f. 
Majjhima  Nikaya,  Angulimala  Sutta 
translated,  xiii.6:  30.6 
described,  28.25 
relation  of  Dh.  cm.  to,  28.45 
Majority  rule,  28.191 
Mala  Vagga,  Blemishes,  Book  18,  30.116 
Malabharl,  deity,  29.46  ff. 

Mallika,  wife  of  Bandhula,  29.39  ff.,  79 
Mallika,  wife  of  Pasenadi  Kosala,  com- 
mits sin,  29.340 
death,  29.341 
quick  to  learn,  29.58 


360 


Index  to  Volumes  28  and  29  and  30 


Mallika,  wife  of  Pasenadi  Kosala,  saves 
lives  of  innocent,  29.104  f.,  108  ff. 
superintends  Gifts  beyond  Compare, 
29.341;  30.24  ff. 

wearer  of  great-ereeper-parure,  29.79 
Man  whom  women  loved,  xxii.4:  30. 
193 

Mandalarama  monastery,  30.221 
Mandhiita  Jataka  (258),  30.62 
Manikarakulupaga  Tissa,  Elder,  ix.10: 
29.284 

Manisukara  Jataka  (285),  30.189,  note  1 
MantanI,  son  of,  family  name  of  Anguli- 
inala,  30.10 
Mara,  the  Evil  One, 

attempts  to  drive  Buddha  from  his 
seat,  28.5,  Ilf. 

daughters  of,  tempt  Buddha,  28.5, 
11,  276;  xiv.l  b:  30.33 
host  of,  overcome  by  Buddha,  28.5, 
196 

Hosts  of.  Nine,  28.4,  11,  14 
offers  Buddha  Universal  Sovereignty, 
28.3,  11;  30.33 

possesses  Brahman  Veranja,  29.193 
possesses  villagers,  28.273;  xv.2: 
30.72 

pursues  Buddha  for  seven  years, 
30.33 

questions  Buddha,  xxvi.3:  30.277 
Rains  of.  Nine,  28.5,  Ilf. 
seeks  rebirth-consciousness  of  Go- 
dhika,  29.90  f. 

seeks  to  frighten  Rahula,  xxiv.8: 
30.234 

tempts  Buddha  to  abandon  Great 
Retirement,  28.3,  11 

to  abandon  Great  Struggle,  28.4, 

11,  14 

to  accomplish  his  decease,  28.5, 

12,  14 

to  exercise  sovereignty,  28.3, 
11  ff.;  30.33;  xxiii.8:  30.213 
to  transmute  matter,  28.12  ff.; 
xxiii.8:  30.213 

Marbles,  28.231,  259  f.;  30.267 
See  also  Ball-playing 
Marriage-ceremonies,  29.61  ff. 

Marriage  of  Visakha,  iv.8 : 29.59 
Matakabhatta  Jataka  (18),  29.100,  note 
1,  110 

Matali,  celestial  charioteer,  30.53 


Matika,  village  and  headman  thereof, 
29.2 

Matika,  Mother  of,  29.2  ff. 

Mattakundali  Jataka  (449),  28.159,  note  1 
Matthakundali,  i.2:  28.159 
Maya,  queen,  mother  of  Buddha,  28.1  f. 
Mayhaka  Jataka  (390),  30.239,  note  1 
Mechanical  elephant,  filled  w ith  warriors, 
28.270 

Medical  treatment,  given  by  monk, 
30.125 

monk  accused  of  giving,  30.294 
See  Physicians 

Medicinal  herb  for  charm,  28.272 
Meditation,  Practice  of,  28.17  f.;  Introd. 
§ 3:  28.19;  28.30 
Catholic  systems,  28.20  f. 

Forty  Subjects  of,  28.21  ff. 

Body,  28.22  ff.,  186  f„  206, 
278;  29.2,  9,  19,  152  f.,  206, 
239,  335;  30.6,  161  ff.,  294, 
336 

Buddha,  30.171,  179  ff.,  288 
Death,  30.14  ff. 

Earth,  28.22  f. 

Fire,  29.128,  161,  315  f.;  30.65 
flowers,  30.162,  259 
maggots,  30.219 
mirage,  29.30;  30.4 
pain,  28.289 

Three  Jewels:  Buddha,  Law, 
Order,  29.172  ff. 

Water,  29.17 

See  also  Arahatship,  Hypnotic  states. 
Trance 

Meghiya,  Elder,  iii.l:  29.1 
Mendaka,  see  Treasurer  Ram 
Merchant  Great-Wealth,  ix.7:  29.274; 
xx. 10:  30.164 

Merchants,  28.184,  224;  29.274  ff.;  30. 
164  f.,  326  f. 

Merit  and  demerit,  power  of,  28.29  ff. 
Merit,  five  persons  of,  29.59  ff. 

made  over  to  another,  28.209  f.; 
29.102,  215,  235,  302  f.;  30.207, 
266,  314 

sold,  29.235;  30.266 
Metta,  doctrine  of,  28.17  ff. 

Middle  Way,  doctrine  of,  28.18  f. 

Migara,  father  of  Punnavaddhana,  29. 
61  ff. 

Mother  of,  29.75  ff.;  see  Visakha 


Index  to  Volumes  28  and  29  and  30 


361 


Milindapanha,  date,  28.60  f. 
quoted,  28.226 

references  to  Dh.  cm.  stories,  28.60  ff. 
Synoptical  Table  G,  28.61  f. 

Mimes,  30.333  f. 

See  Acrobats,  Dancers,  Nautch-girls 
Mind-reader,  iii.2:  29.1 
Mind-reading,  28.277  ff.;  29.1  ff.;  30.182  f. 
Ministry  and  death  of  Buddha,  Introd. 
§ 1 h:  28.6 

Miraculous  birth  of  Samkicca,  29.238  f. 
Mirage,  29.30;  30.4 
Miscarriage,  28.171  f. 

Miscellaneous,  Pakinnaka  Vagga,  Book 
21,  30.168 
Misers,  28.36  f. 

Adinnapubbaka,  Never-Gave,  28. 
_ 159  ff. 

Ananda,  Joy,  v.3:  29.115 
Aputtaka,  Childless,  xxiv.ll:  30.239 
Macchariya,  Niggardly,  iv.5:  29.49 
Mission  of  Sixty,  28.7,  10,  13,  197 
Mitta,  householder,  28.267  f. 

Moderation  in  eating,  importance  of, 
30.76  f.,  206 
Moggallana  the  Great, 

assists  in  erection  of  Pubbarama, 
29.80 

converts  Niggardly  Kosiya,  29.50  ff. 
death,  x.7:  29.304 

descends  Vulture  Peak  with  Lak- 
khana,  29.137  ff.,  301;  30.153  ff., 

191  f. 

expounds  Law  to  multitude,  30.49 
is  misunderstood,  xxvi.28:  30.303 
offers  to  perform  miracle,  30.44  f. 
Sariputta  and,  life  of,  i.8  b:  28.198 
previous  lives  of,  i.8  g:  28.210 
recover  backsliding  monks,  28. 
238 

visit  a Brahman,  30.297 
smile  of,  29.138  f.,  141,  301;  30.153, 

192 

spits  fire  at  dragon  Ahicchatta,  30.65 
spits  fire  at  Niggardly  Kosiya,  29.51 
urges  Pindola  to  perform  miracle, 
30.37 

visits  heaven,  29.304;  30.53,  93,  107 
Molasses  and  hot  water,  cure  for  disorder 
of  humors,  30.339 
Monastic  life,  see  Religious  Life 
Monk,  Bhikkhu  Vagga,  Book  25,  30.243 


Monk,  and  dragon,  xiv.6:  30.63 

and  goddess,  vii.4:  29.201;  ix.3: 
29.265;  xxvi.21:  30.292 
and  phantom,  x.4:  29.296 
and  ragged  garment,  x.10:  29.316; 

xxv. 10:  30.260 
and  thieves,  viii.10:  29.246 
and  tree-spirit,  xvii.2:  30.98 
and  woman,  xxvi.22:  30.295 
attains  Arahatship,  ii.8:  28.325;  iv.2: 
29.29 

of  many  possessions,  x.8:  29.308 
stores  food,  vii.3:  29.200  . 
who  always  said  wrong  thing,  xi.7: 
29.343 

who  failed  to  hold  his  tongue,  xxv.3: 
30.247 

who  failed  to  keep  his  requisites  in 
order,  ix.5:  29.271 

who  had  been  an  elephant-trainer, 
xxiii.2:  30.200 

who  had  killed  mother  and  father, 
xxi.4:  30.178 

who  was  accused  of  theft,  xxvi.26: 
30.301 

who  was  once  a mime,  xxvi.35: 
30.333;  xxvi.36:  30.334 
whose  mother  was  a lioness,  xxv.9: 
30.259 

with  a broom,  xiii.5:  30.5 
Monks,  and  tree-spirits,  28.277  ff.;  iii.6: 
29.17;  vii.9  b:  29.211 ; xix.3:  30.141 
and  women,  see  Women  and  monks 
who  were  given  to  vanities,  xxi.3: 
30.178 

imprisoned,  ix.ll  c:  29.288 
Monkey  and  singila  bird,  v.2  a:  29.114 
singed,  28.221 
waits  upon  Buddha,  28.180 
Monstrosity,  29.115  f. 

Moon,  prince,  29.309  ff. 

Moon  and  sun,  desired  for  chariot-wheels, 
28.162 

stand  still,  29.187,  189,  325,  327 
Moon-disk,  30.304  f. 

Moonlight,  Brahman,  xxvi.30  b:  30.305 
Elder,  xxvi.30:  30.303 
Morality,  practice  of,  28.17  ff.,  30 
See  Five  Precepts 

“Moral  tale,”  definition  of  term,  28.29  f. 
Moses  in  the  bulrushes,  motif,  30.325 
Mother  and  father  and  son,  xvi.l:  30.81 


362 


Index  to  Volumes  28  and  29  and  30 


Mother,  aunt,  and  grandmother  of  Bud- 
dha in  500  existences,  30.108  ff. 
Mother  in  previous  state  of  existence, 
30.207 

Mother  of  Kana,  vi.7 : 29.190 
Matika,  29.2  ff. 

Migara,  29.75  ff.;  see  Visakha 
Rahula,  28.218  f.;  see  Yasodhara 
Mother  of  two  and  father  of  two,  iii.9: 
29.23 

Motifs  of  stories,  Introd.  § 6:  28.29 

alphabetic  table  of,  Introd.  § 6 b: 
28.34 

Fruit  of  Past  Deeds  and  Rebirth, 
Introd.  § 6 a:  28.29 

Motive  of  Religious  Life,  Introd.  § 2 b: 
28.15 

Mountain  of  gold,  30.68,  327  ff. 
Mountain-top  festival,  28.198 
Mouse-merchant,  story  of,  referred  to, 
28.309 

Muealinda-tree,  28.5 
Mulasiri,  son  of  Ananda  miser,  29.115  f. 
Multiplication  of  food,  29.51  ff.,  201  f.; 
30.134  ff.,  321 
feeding  of  500,  28.11;  29.53 
Multiplication  of  self,  28.304  f.;  30.45  f. 
MunjakesI,  mare,  28.272 
Murder,  of  Sundarl,  xxii.l:  30.189 
penalty  for,  29.143 
retribution  for,  28.33;  29.110  f.,  120, 
214  ff.,  306  ff.,  360  ff.;  30.239  ff. 

See  also  Killing  of  animals 
Musical  instruments,  28.156;  30.182 
Mustard-seed,  cure  for  death,  29.258  f. 
Mysticism,  see  Meditation 

Naga  kings  honor  Buddha,  30.172  ff. 
Naga  Vagga,  The  Elephant,  Book  23, 
30.199 

Naga,  see  Dragon,  Elephant 
Nagasena,  Elder,  28.226 
Naked  Ascetics,  Naggasamanaka,  29. 
305  f. 

Ac-elakas,  30.185,  196 
Ajlvakas,  29.54  ff.,  130  ff.;  30.235 
Niganthas,  Jains,  29.70  ff.,  92  ff., 
233;' 30.196 

Nalaka  Sutta,  in  part  translated,  28.1  f. 
Nalagiri,  elephant,  28.236 
Names,  personal  and  family,  28.146,  159, 
250,  268;  29.8,  37,  75,  152  f„ 


155  f„  203,  237,  239,  256,  273,  297, 
320,  350,  357;  30.10,  147,  320,  326 
Nanda  the  Elder,  i.9:  28.217 
Nanda  the  herdsman,  iii.8:  29.22 
Nanda,  see  Janapada-Kalyani 
Nandi  Visala  Jataka  (28),  30.45 
Nandiya  attains  heavenly  glory,  xvi.9: 
30.92 

Nangalakula,  Elder,  xxv.10:  30.260 
Narada,  ascetic,  28.167  ff. 

king’s  minister,  29.34  ff. 

Nathaputta,  30.36  ff. 

Nativity  legends,  28.1,  10,  13 
Nautch-girls,  28.3,  7,  195,  269;  29.313  f.; 
30.5,  96 

Navel,  radiance  from,  30.305  f. 

Nephew  Sangharakkhita,  Elder,  iii.4: 
29.10 

Neranjara,  river,  28.196 
Net  of  Knowledge,  28.160;  29.20,  121, 
158,  180,  277;  30.15,  31,  57,  64, 
100,  228,  313 

Never-Gave,  Adinnapubbaka,  miser,  28. 
159  ff. 

New  Testament  parallels,  Introd.  § 1 i: 
28.9 

Nibbana,  attainment  of,  motive  of  Re- 
ligious Life,  28.15 
meaning  of  word,  28.3 
Noble  Eightfold  Path  to,  Introd. 

§ 2 e:  28.17  ff. 
of  the  living,  28.18 
resolve  to  seek  after,  Introd.  § 1 d: 
28.2  f. 

Supreme,  28.18 

synonymous  with  Escape  from 
Round  of  Existences,  28.17  ff.,  30 
Nidanakatha  parallels,  28.193,  note  1, 
217,  note  1 

NigamavasI  Tissa,  Elder,  ii.9:  28.326 
Niganthas,  Jains,  29.70  ff.,  92  ff.,  233; 
'30.196 

Nigrodha  Miga  Jataka  (12),  29.356,  note 
1,  359 

Niggardly  Kosiya,  iv.5:  29.49 
Niggardly  treasurer,  v.3  a;  29.115; 

xxiv.ll  a:  30.240 
Niggards,  see  Misers 
Nine  Hosts  of  Mara,  28.4,  11 
Nine  Rains  of  Mara,  28.5,  Ilf. 

Nine  traits  of  a family  worthy  of  confi- 
dence, 29.33  f. 


Index  to  Volumes  28  and  29  and  30 


363 


Nikayas,  Five,  28.25 
Nikayas,  Four,  28.25 

relation  of  Dh.  cm.  to.  In  trod.  § 7 a: 
28.45 

Nllavahana,  river,  29.172 
Niraya  Vagga,  Hell,  Book  22,  30.189 
Nisabha,  Elder,  28.211,  213 
No  forgiveness  of  sins,  28.30 
No  God,  28.15  f. 

No  prayer,  28.19  f. 

No  soul,  28.15 

Noble  Eightfold  Path,  Introd.  § 2 e: 
28.17  ff. 

Noble  is  as  noble  does,  xix.9:  30.146 
Noble  Truths,  four,  28.6  f.,  16  f. 
Non-Injury,  doctrine  of,  28.17  ff. 
Norman,  H.  C.,  28.67 
Nose  and  ears  cut  off,  30.194 
Not  by  the  faith  of  another,  vii.8:  29.208 
“Not  hatred  for  hatred,”  i.4:  28.170; 
xxi.2:  30.176 

Not  therefore  is  a man  praised  for  his 
much  speaking,  xix.3:  30.141 
Nothing,  too  much,  and  too  little,  xvii.7 : 
30.113 

Novice  and  dragon,  xxv.12:  30.264 
Novice  and  ogress,  xxiii.5:  30.207 
Novices,  see  Seven-year-old  novices 
Nun  and  phantom,  xi.5:  29.336 

Oath  to  wash  bench  with  human  blood, 
29.38,  43 

Ocean-of-Beauty  tempted  by  courtezan, 
xxvi.32:  30.308 

Offering  of  honey  and  seige  of  a city, 
vii.9  c:  29.214 

Ogres,  man-eating,  29.237,  310  ff. 

Ogress,  in  form  of  heifer,  29.120,  221,  226 
takes  possession  of  child,  30.208,  293 
Ogresses,  man-eating,  28.172  ff.;  30.177, 
244 

“Oh  happiness!”  29.176 
Ointment  for  affection  of  eyes,  28.151  ff., 
158 

Old  Age,  Jara  Vagga,  Book  11,  29.328 
Old  Brahman  and  sons,  xxiii.3:  30.201 
Old  monks  and  old  woman,  xx.8:  30.159 
Oldenberg,  H.,  on  Buddhist-Christian 
parallels,  28.10 

Ominous  dreams,  28.285  f.;  29.100,  note  1 
Sights,  Four,  28.2,  195 
Sounds,  Four,  29.100,  note  1,  103  ff. 


On  moderation  in  eating,  xv.6:  30.76; 
xxiii.4:  30.206 

On  the  razor’s  edge,  viii.ll : 29.247 
One-Robe,  Little,  ix.l:  29.262 
Otters  and  jackal,  xii.2  a:  29.353 
Ox  burned,  ix.ll  d:  29.289 

PabbharavasT  Tissa,  Elder,  xxvi.21: 
30.292 

Pack  of  thieves,  conversion  of,  xxv.7: 
30.254 

Pack  of  vagabonds,  vi.8:  29.193 
Padakkhina,  see  Circuit 
Padhanakammika  Tissa,  Elder,  xx.5: 
30.151 

Padhanika  Tissa,  Elder,  xii.3:  29.354 
Padumuttara,  Buddha,  28.82  f.;  29.127, 
149,  167,  200,  254;  30.264,  269 
Pairs,  Yamaka  Vagga,  Book  1,  28.146 
Pakinnaka  Vagga,  Miscellaneous,  Book 
' 21,  30.168 

Pala,  see  Maha-  and  Culla  Pala 
Palace  of  Victory,  28.319 
Pancabalaka  nuns,  30.221 
Pancasikha,  celestial  musician,  30.53,  80 
Pancatantra,  referred  to,  28.174,  note 
Pancavaggiya  monks,  see  Band  of  Five 
Pandaranga  Order,  30.202 
Pandava  cave,  28.195 
Pandita,  seven-year-old  novice,  vi.5: 
29.176;  30.297 

Pandita  Vagga,  The  Wise  Man,  Book  6, 
29.163 

Pannaka,  king  of  dragons,  30.271  ff. 
Panthaka,  see  Maha-  and  Culla  Panthaka 
Parallels,  see  under  separate  titles 
Parantapa,  king  of  Kosambi,  28.249,  251 
Parasol-deity,  30.265 
Parileyyaka,  elephant,  28.178  ff. ; 30.21 1 ff. 
Paritta,  abates  plagues,  30.171 
cheats  ogre  of  prey,  29.236  f. 
Parosahassa  Jataka  (99),  30.56,  note  1 
Parrot,  Sakka  and,  ii.9  a:  28.327 
Pasadabahula,  Brahman,  xxvi.l : 30.276 
Pasenadi,  king  of  Kosala, 

and  poor  man  with  beautiful  wife, 
v.l : 29.100 

and  Chattapani,  29.57  f. 
asks  Buddha  place  of  rebirth  of  Mal- 
lika,  29.341  f. 

attempts  to  obtain  wife  of  poor  man, 
29.100  ff. 


364 


Index  to  Volumes  28  and  29  and  30 


Pasenadi,  king  of  Kosala,  befriends  Culla 
Ekasataka,  29.263  f. 
cured  of  gluttony,  30.76  f.,  206 
date  of,  28.58 

deceived  by  Mallika,  29.340  f. 
defeated  by  Ajatasattu,  30.73 
entertains  monks,  29.32  ff. 
erects  convent  for  nuns,  29.129 
gives  Gifts  beyond  Compare,  30.24  ff. 
hears  Four  Ominous  Sounds,  29.100, 
note  1,  103  ff. 

marries  Vasabhakhattiya,  29.36  ff. 
meets  Angulimala,  30.9 
obtains  Dhananjaya  from  Bimbisara, 
29.60  f. 

offers  to  erect  pavilion  for  Buddha, 
30.40 

orders  sacrifice  of  living  creatures, 
29.100,  note  1,  104  f. 
reappoints  Aggidatta  house-priest, 
30.63 

sends  precious  stone  to  jeweler,  29.284 
visits  Buddha,  30.278 
youth  of,  29.31 

Password  of  Warrior  caste,  28.250 
Past  Deeds,  destruction  of,  28.18 
fruit  of,  28.29  ff. 
power  of,  28.29  ff. 

Pataeara  is  bereft  of  all  her  family,  viii.12: 
29.250;  xx.12:  30.166 
Path,  Magga  Vagga,  Book  20,  30.149 
Path  to  Heaven,  treading,  28.315 
Patheyyaka  monks,  v.6:  29.118 
See  Thirty  noble  youths 
Pathika,  Naked  Ascetic,  iv.6:  29.54 
Patient  subdues  insolent,  xxvi.16:  30. 
288 

Patient  subdues  violent,  xxvi.7 : 30.279 
Patimokkha  recited,  30.216 
Patipujika,  iv.4:  29.46 
Pavariya  monastery,  erection  of,  28.280 
Paveyyaka,  elephant,  30.211 
Perfection  of  Knowledge  of  Chief  Dis- 
ciples, 28.203,  213  f. 

Perfections  fulfilled  by  Buddha,  28.147, 
194;  30.171 
by  disciples,  29.33 
Perfumed  Chamber, 

built  by  Aparajita,  30.316 
built  by  Avaroja,  30.131 
built  by  Sumangala,  29.302 
created  by  Revata,  29.212 


Pesakara-dhita,  xiii.7:  30.14 
Petavatthu  Commentary,  28.57 
Phantom  women,  29.296  ff.,  336  ff.; 

30.33  f„  225 
Phussa,  Buddha,  28.207 
Physical  disabilities,  fruit  of  past  deeds, 
28.32  f. 

Physicians,  28.150  ff.,  158  f.;  29.197  f., 
283  f.;  30.294 
Pickpocket,  v.4:  29.117 
Piece  of  meat,  birds  mistake  human 
beings  for,  28.249;  29.253 
Pig-ghost,  xx. 6:  30.153 
Pig-killing,  28.226 

Pile  of  sand  haunted  by  dragon,  30.63 
Pilindavaccha,  Elder,  xxvi.25:  30.300 
Pillars,  inlaid,  30.131,  316 
Pilotika,  Elder,  x.10:  29.31C 
Pindapatadayaka  Tissa,  29.153  ff. 
Pindola  Bharadvaja  performs  miracle, 
xiv.2  a:  30.35 

Pingala  Jataka  (240),  28.242 
Pingo,  30.339 

Pious  fraud,  28.210  f.,  221,  317  f.;  29.44, 
86  ff. 

Pisehel,  R.,  on  Buddhist-Christian  par- 
allels, 28.9  f. 

Pitakas,  three,  28.25 
Plague,  see  Ahivataka-roga 
Plagues,  three,  at  Vesali,  30.168  ff. 

Poor  man  and  daughter,  xvii.3:  30.99 
Poor  man  wins  spiritual  treasure,  vi.l; 
29.163 

Poor  man  with  beautiful  wife,  Pasenadi 
Kosala  and,  v.l : 29.100 
Pothila  the  Empty-head,  xx.7:  30.157 
Potter,  28.259  f. 

Practice  of  Meditation,  see  Meditation 
of  Morality,  see  Morality 
Prayer,  forms  no  part  of  Religious  Life, 
28.19  f. 

place  of,  supplied  by  Act  of  Truth, 
28.19 

Preacher  of  Law,  and  king,  x.9  a:  29. 
314 

quarrels  with  student  of  Discipline, 
28.176  ff. 

Precepts,  Eight,  30.281 

Five,  28.163  f„  206,  322  f.;  29.8,  85, 
240,  311;  30.216,  246 
Ten,  29.8 

Presumptuous  monk,  xxii.5:  30.194 


Index  to  Volumes  28  and  29  and  30 


365 


Previous  translations  of  Dhammapada 
and  parts  of  Commentary,  Introd. 
§ 15:28.66 

Pride  and  insolence,  28.39,  166  ff.,  244  ff . ; 
30.126  f.,  215  f. 

and  obstinacy,  28.39, 166  ff.;  30.122  f., 
157  ff. 

goeth  before  a fall,  xviii.4:  30.122 
See  also  i.3:  28.166;  i.  14 : 28.244;  v.5: 
29.117;  vi.3:  29.166;  xviii.8:  30.126 
Prince  Bodhi  and  magic  bird,  xii.l : 29.349 
Prince  Mahimsasa  and  princes  Moon  and 
Sun,  x.8  a:  29.309 

Prince  of  Paupers,  Mahaduggata,  29.177  ff . 
Printing  from  blocks  in  China,  972  A.  D., 
28.26 

Prison  house,  xxiv.4:  30.223 
Private  Buddhas,  28.191  f.,  240,  254  ff., 
273  f.,  290  ff.;  29.120,  139  f.,  143, 
167  f„  321  f.;  30.133  ff.,  175  f.,  240, 
265  f„  313  f. 

Prologue,  28.26ff.,  145 
Protected  Forest,  28.178  ff. 

Protection  of  Embryo,  28.146,  198;  29. 
151,  184,  324 

Psalms  of  the  Brethren,  28.57 
Pubbarama  monastery,  erected  by  Vis- 
akha,  29.79  ff. 

residence  of  Buddha  during  six 
seasons,  28.147 
Public  Day,  28.269;  29.62 
Public  executioner,  viii.l:  29.218 
Public  jakes,  29.132  f. 

Pukkusati,  29.223 

killed  by  heifer,  29.120 
Pundarlka,  elephant,  29.101 
Punishment,  Danda  Vagga,  Book  10, 
29.294 

Punna  Mantaniputta,  on  the  motive  of 
the  Religious  Life,  28.15 
Punna,  slave  of  Mendaka,  gives  alms  to 
Private  Buddha,  30.132  ff. 
limitless  wealth  of,  29.59 
Punna(ka),  slave  of  Sumana,  gives  alms 
to  Sariputta,  xvii.3  a:  30.99 
limitless  wealth  of,  29.59;  30.102 
Punna,  female  slave,  xvii.6:  30.111 
Punnamukha,  parrot,  30.311 
Punnavaddhana,  son  of  Migara  and  hus- 
band of  Visakha,  29.61  ff. 

Puppha  Vagga,  Flowers,  Book  4,  29.29 
Purana  Kassapa,  suicide  of,  30.42 


Pure  Practices,  Dhutangas,  28.185  ff.; 
30.10  f„  147,  310 

Purindada,  epithet  of  Sakka,  etymology 
of,  28.314 

Quarrel,  among  brethren,  xv.l:  30.70 
among  monks,  28.168  ff.,  175  ff. 
between  women  over  child,  30.325 
Quarrelsome  monks  of  Kosambi,  i.5 : 
28.175 

Queen  Dinna  and  King  of  Benares,  v.l  b: 
29.108 

Queen  Mallika  and  her  dog,  xi.6:  29.340 
See  Mallika,  wife  of  Pasenadi 

Radha,  Elder,  vi.l:  29.163 
Radiance,  from  body  of  Buddha,  see 
Buddha 

from  navel,  30.305  f. 

Rahula,  son  of  Buddha,  becomes  a monk, 
28.8,  219 
birth  of,  28.2,  195 

Mara  seeks  to  frighten,  xxiv.8 : 30.234 
Mother  of,  28.218  f.;  see  Yasodhara 
Rain,  falls  through  virtue  of  king,  30.246 
of  flowers,  29.147,  149 
of  jewels,  29.183 
Rains  of  Mara,  Nine,  28.5,  11  f. 

See  also  Hosts  of  Mara 
Rajagaha,  Buddha  visits,  28.4,  7 f.,  195s 
197;  29.123  ff. 

Rajayatana-tree,  28.5 
Ram,  see  Treasurer  Ram 
Rams,  golden,  wish-fulfilling,  30.130, 327  f. 
Rape  of  Uppalavanna,  v.10:  29.127 
Ratana  Sutta  recited  at  Vesali,  30.171  f. 
Rathavinlta  Sutta,  in  part  translated, 
28.15 

Ratthapala,  30.309 
Ray,  dark-blue,  29.329  f. 

Rays  of  Buddha,  six-colored,  see  Buddha, 
radiance  from  body 
Rebellious  pupil,  v.2:  29.111 
Rebirth  as  motif,  Introd.  § 6 a:  28.29 

See  Beginningless  Round  of  Existences 
Rebirth-consciousness,  29.91 
Redfish,  xxiv.l:  30.215 
Reflection  in  jeweled  walls  frightens  war- 
riors, 30.332 

Rejoicing  of  angels  at  Buddha’s  birth,  28.1 
Religious  Life,  description  of,  28.17  ff. 
motive  of,  Introd.  § 2 b:  28.15 


366 


Index  to  Volumes  28  and  29  and  30 


Removed,  yet  unremoved,  30.298 
Renegade  monk,  xxiv.3:  30.221 
Renounce  both  good  and  evil,  xxvi.29: 
30.303 

Repugnance  for  women,  30.86  ff. 

Resolve  to  seek  Nibbana,  In  trod.  § 1 d: 
28.2  f. 

Retirement,  Great,  Introd.  § 1 e:  28.3; 
28.195;  30.33 

Retirement  from  world,  formula,  28.148  f., 
184 

of  six  princes,  i.12  a:  28.230 
Revata,  seven-year-old  novice,  vii.9: 
29.209;  xxvi.29:  30.303;  30.297 
admonishes  Sammunjani,  30.5  f. 
Buddha  visits,  vii.9  b:  29.211 
delight  in  solitude,  30.113 
Revatl,  wife  of  Nandiva,  30.92  ff. 
Reverence  to  whom  reverence  is  due, 
xxvi.9 : 30.282 

Rhys  Davids,  T.  W.,  on  authorship  of 
Jataka  Book,  28.59  f. 
on  date  of  Buddhist  Scriptures,  28.1, 
note  1 

Riddling,  charm,  28.307  ff. 

injunctions,  29.68,  72  f.,  259,  278; 
30.8,  185 

phrases,  28.243  f.;  29.71  f.,  121  f. 
questions,  29.231;  30.16 
stanza,  30.57  f. 

Righteous,  Dhammattha  Vagga,  Book  19, 
30.140 

Righteous  lay  brother,  i.ll:  28.228 
Rigidity  of  trance,  see  Trance 
Rings,  finger-,  30.332  f. 

Robber  Finger-garland,  conversion  of, 
28.11,  13;  xiii.6:  30.6 
Robbers’  Cliff,  28.258;  29.228  f.;  30.23 
Robe-making,  29.201;  30.120 
Robes,  disposition  of,  28.287 
Rod,  Danda  Vagga,  Book  10,  29.294 
Rogers’s  Buddhaghosha’s  Parables,  In- 
trod.  § 14:  28.65 
RohinI,  river,  29.160  f.;  30.70 
sister  of  Anuruddha,  30.95  f. 
Rose-apple  branch,  29.230  f. 

Round  of  Existences,  see  Beginningless 
Round  of  Existences 
Rupa-Nanda,  see  Janapada-Kalyani 

Sabhiya,  Elder,  29.223 
Saccakiriya,  see  Act  of  Truth 


Sacrifice  of  living  creatures,  29.104,  235 
See  Human  sacrifice 

Sacrificial  fire,  29.234 
thread,  29.134 

Sahassa  Vagga,  Thousands,  Book  8, 
29.218 

Sahassakkha,  epithet  of  Sakka,  etymol- 
ogy of,  28.314 

Saketa,  Brahman  of,  xvii.5:  30.108 
founding  of,  29.61 
Jataka  (68),  30.108,  note  1 

Sakiyas  and  Koliyas,  quarrel  between, 
xv. 1 : 30.70 

Vidudabha  wreaks  vengeance  on, 
iv.3:  29.30 

Sakka  (Indra),  king  of  gods, 

acts  as  cook  for  Prince  of  Paupers, 
29.180  ff. 

and  parrot,  ii.9  a:  28.327 
and  poor  man,  vi.5  a:  29.176 
as  jackal  rebukes  faithless  wife,  30.233 
bids  Vissakamma  erect  pagodas, 
30.187 

bids  Four  Great  Kings  drive  birds 
away,  29.187,  189,  325,  327 
causes  moon  and  sun  to  stand  still, 
29.187,  189,  325,  327 
counsels  goddess,  29.269  f. 
counsels  tree-spirit,  29.109 
creates  three  ladders,  30.53 
decides  quarrel  among  deities  over 
nymph,  30.97 
discomfits  Cinca,  30.22 
discomfits  heretical  teachers,  30.42 
drives  away  evil  spirits  at  Vesali, 
30.171 

epithets  of,  etymology,  28.314 
erects  palace  for  Jotika,  30.320 
gives  alms  to  Kassapa  the  Great, 
iv.10:  29.86 

guards  door-string,  29.187, 189, 325  ff. 
honors  Maha  Kaeeavana,  vii.5 : 29.202 
in  disguise  praises  Buddha,  28.197 
ministers  to  Buddha  in  sickness, 
29.135;  xv. 8:  30.79 
outwits  a Brahman,  30.298 
previous  deeds  of,  28.314  ff. 
questions  Buddha,  30.80,  236  f.,  286, 
292 

tempts  Suppabuddha  to  deny  his 
faith,  29.119  f. 
waits  upon  Buddha,  29.135 


Index  to  Volumes  28  and  29  and  30 


367 


Sakka-panha,  xxiv.10:  30.236 
Sakka-panha  Suttanta,  28.313 
Sal-tree,  28.1 

Salittaka  Jataka  (107),  29.140,  note  1 
Saliya  Jataka  (367),  29.283,  note  1 
Salvation,  Way  of,  28.17  ff.,  30 
Samavatl,  birth  and  youthful  career, 
ii.1.3:  28.266 
burning  of,  28.288  ff. 
conversion  of,  28.281  f. 
death,  ii.1.6:  28.277 
marriage  to  Udena,  28.269 
previous  deed  of,  28.290  ff. 
relations  with  Mitta  and  Ghosaka, 
28.268  f. 

seeks  alms,  28.267  f. 

Samkassa,  city,  30.53  f. 

Samkha,  Brahman,  xxi.l  a:  30.174 
Samkhya  system,  28.19 
Samkicca,  seven-year-old  novice,  viii.9: 
29.238;  30.297 

miraculous  birth  of,  29.238  f. 
Sammodamana  Jataka  (33),  28.177, 

note  2 

Sammunjani,  Elder,  xiii.5 : 30.5 
Samsara,  see  Beginningless  Round  of 
Existences 

Samuddavanija  Jataka  (466),  28.230, 
note  2 

Samyutta  Commentary,  authorship, 
28.48 

referred  to  by  Jataka  Book,  28.49 
relation  of  Dh.  cm.  to,  28.49 
Samyutta  Nikaya,  28.25 

Anamatagga  Samyutta,  in  part  trans- 
lated, 28.14  f. 

Lakkhana  Samyutta,  in  part  trans- 
lated, see  Ghost-stories 
relation  of  Dh.  cm.  to,  28.45  f. 

Sanu  Samyutta,  translated,  30.207  ff. 
Synoptical  Table  A,  28.45  f. 
Sandalwood,  30.35  f.,  304  f. 

SanghadasI,  daughter  of  King  Kiki,  29.68, 
83 

Sangharakkhita,  Nephew,  iii.4:  29.10 
Uncle,  29.10  ff. 

Sanjaya,  ascetic,  28.8,  199  ff. 

Sanjaya,  gardener,  30.312 
Sanjikaputta,  friend  of  Prince  Bodhi, 
29.349 

Santakaya,  Elder,  xxv.9 : 30.259 
Santati,  king’s  minister,  x.9:  29.312 


Sanu,  novice,  xxiii.5:  30.207 
Sanu  Samyutta,  translated,  30.207  ff. 
Sap  of  earth,  29.193;  30.44 
Sappadasa,  Elder,  viii.ll:  29.247 
Sarabhamiga  Jataka  (483),  30.35,  note  1 
Sarabhanga  Jataka  (522),  29.304 
Sarada  (Sariputta)  and  Sirivaddha  (Mog- 
gallana),  i.8  g:  28.210 
Sariputta  and  Moggallana,  life  of,  i.8  b: 
28.198 

previous  lives  of,  i.8  g:  28.210 
recover  backsliding  monks,  28.238 
visit  a Brahman,  30.297 
Sariputta,  converts  KundalakesI,  29.231  ff. 
converts  Tambadathika,  29.220  f. 
enumerates  his  own  virtues,  vii.6: 
29.203 

expounds  Abhidliamma  to  Atula, 
30.113  f. 

greets  Buddha  at  Samkassa,  30.54 
is  misunderstood,  xxvi.27 : 30.302 
is  reviled  by  his  mother,  xxvi.17: 
30.289 

learning  of,  30.55  f.,  238 
patience  of,  30.279,  289  f. 
preaches  on  benefits  of  almsgiving, 
28.189  f. 

questioned  by  Buddha,  29.188,  208  f., 
326  f.;  30.54  ff. 

questions  Punna  Mantaniputta,  28.15 
receives  alms  fromMahasena,  29. 150  f . 
receives  alms  from  Punna,  30.100 
receives  alms  from  Radha,  29.163 
receives  Pandita,  29.185 
receives  Samkicca,  29.239 
receives  Sukha,  29.324  f. 
receives  Vanavasi  Tissa,  29.152  f. 
reverence  for  Assaji,  30.282 
sufficient  unto  himself,  vii.8:  29.208 
visits  Vanavasi  Tissa,  29.156  ff. 
Sariputta’s  friend,  viii.7 : 29.235 
nephew,  viii.6:  29.234 
uncle,  viii.5 : 29.233 
Satipatthana  Sutta,  28.228;  30.221 
Satulakayi,  wife  of  Jotika,  30.321,  324, 
333 

Sattarasavaggiva  monks,  see  Band  of 
Seventeen 

Scrupulousness  of  men  of  old,  30.245  ff. 
Seats,  arrangement  of,  28.187  f.,  212  f. 
Sectaries  insult  Buddha,  xxiii.l:  30.199 
See  Heretics 


368 


Index  to  Volumes  28  and  29  and  SO 


Seeing  double,  29.340 
Self,  Atta  Vagga,  Book  12,  29.349 
Self-examination,  by  king,  28.169,  307 
by  monk,  30.294 

See  also  Examination  of  conduct 
Sena,  householder,  30.315  f. 

Set  not  your  heart  on  worldly  possessions, 
xvi.6 : 30.88 

Setavya,  Buddha  visits,  28.187  ff. 

Seven  Brahmans,  prophecy  of,  28.2 

Buddhas,  observance  of  Fast-day, 
xiv.4:  30.60 

days,  difficulties  of  Buddhas  last 
only,  28.284 

days’  holiday,  28.310;  30.99  f. 
days’  rule,  29.312;  30.5,  27 
kinds  of  jewels,  see  Jewels 
stores  of  wealth,  29.119 
thousand  nerves  of  taste,  30.268 
Vows,  28.314  ff.,  319 
Yakklias,  30.321 

years  in  the  womb,  vii.9  c:  29.214; 
xxvi.31:  30.307 

Seven-year-old  novice  wins  all  hearts, 
v.15:  29.150 

Seven-year-old  novices,  stories  of,  In- 
trod.  § 6 f:  28.44 
Cira,  30.43  f. 

Four  novices,  xxvi.23:  30.297 
Pandita,  vi.5:  29.176;  30.297  ff. 
Revata,  vii.9:  29.209;  30.297  ff. 
Samkicca,  viii.9:  29.238;  30.297  ff. 
Sopaka,  30.297  ff. 

Sukha,  x.ll:  29.318 
Sumana,  xxv.12:  30.264 
Tissa,  v.15:  29.150 
Seventeen,  Band  of,  29.294  f. 

Seyyasaka,  Elder,  ix.2:  29.264 
Sex,  change  of,  29.24  ff. 

She-goat  suckles  child,  28.258 
Shoddy,  30.120 
Shoes,  ornamental,  30.178 
wooden,  30.115 

Shortness  of  human  life,  29.47  f. 

Shrines,  three  kinds  of,  30.69 
Siddhattha,  personal  name  of  Gotama 
Buddha,  28.2;  30.33 

Signs,  verses  relating  to,  28.275  f.;  30.32 
Silava  Naga  Jataka  (72),  28.241 
Simeon,  Buddhist,  Introd.  § 1 b;  28.2 
Simpleton,  Bala  Vagga,  Book  5,29.100 
Simpletons’  Holiday,  ii.4:  28.310 


Simsapa  forest,  28.187 
Singila  bird  and  monkey,  v.2  a:  29.114 
Sirigutta  and  Garahadinna,  iv.12:  29.92 
Sirikuta,  king,  30.340 
Sirima  and  Uttara,  xvii.3  b:  30.103 
death  of,  xi.2:  29.330 
Sirivaddha  (Moggallana)  and  Sarada 
(Sariputta),  i.8  g:  28.210 
Slvali,  Elder,  birth  of,  xxvi.31:  30.307 
honored  by  deities,  29.212  ff. 
previous  deeds  of,  vii.9  c:  29.214 
Six,  Band  of,  x.l:  29.294;  x.2:  29.294; 

xvii.8:  30.115;  xix.2:  30.140 
Six  heretics,  30.36  ff. 

Six  princes,  play  marbles,  28.231;  30.267 
retire  from  world,  i.  12  a:  28.230 
Sixteen  Dreams,  29.100,  note  1 
Octads,  30.254 
Sixteens,  Gift  of,  29.264 
Sixty,  Mission  of,  28.7,  10,  13, 197 
Skeleton-ghost,  xxii.2:  30.191 
Skeptical  ascetic,  28.6, 196;  xxiv.9:  30.235 
Skin-eruption,  29.9,  20  ff.;  30.95  f. 
Skull-tapper,  xxvi.37 : 30.334 
Slave  lays  down  burden,  xxvi.19:  30.291 
runaway,  30.291 
Slaves  of  a shrine,  29.281 
Slip  of  tongue,  28.264;  29.344 
Smile  of  Buddha,  29.312  f.,  347;  30.164, 
219,  311 

of  Moggallana,  29.138  f.,  141,  301; 
30.153,  192 

See  also  Laugh,  Laugh  and  cry 
Snake  and  Mongoos,  story  of,  referred  to, 
28.174 

Snake  as  slave,  29.247  ff. 

Snake-bite,  29.252 

Snake-ghost,  v.12  b:  29.139;  see  also 
Boa-constrictor  ghost 
Snake-ghost  and  crow-ghost,  v.12:  29.137 
Snapping  of  fingers,  29.86,  267;  30.157 
Sneezing,  ejaculation  upon,  30.288 
Social  position,  depends  on  family  of 
father,  29.39 
Sodhana,  Elder,  30.215  f. 

Soil  of  the  heart,  iv.l : 29.29 
Soldier  and  man  with  beautiful  wife, 
xii.5  a:  29.360 

Solitary  monk,  xxi.9:  30.187 
Solitude,  praised  by  Buddha,  28.181  f., 
280;  30.213 

Somadatta  Jataka  (211),  29.343,  note  1 


Index  to  Volumes  28  and  2 9 and  30 


369 


Somadatta,  king’s  favorite,  29.343  ff. 
Son  who  killed  his  parents,  x.7  a: 
29.306 

Sona  Kutikanna  recites  Sixteen  Octads, 
xxv.7:  30.254 

Song  of  Triumph,  28.5;  29.345 
Sopaka,  seven-year-old  novice,  30.297 
Soreyya,  Elder,  iii.9:  29.23 
Sotthiya,  28.196 

Soul,  existence  of,  denied,  28.15  f. 

Sounds,  Four  Ominous,  29.100,  note  1, 
103  ff. 

South  Country,  30.220 
Sovereignty,  Universal,  Mara  offers 
Buddha,  28.3;  11;  30.33 
Mara  tempts  Buddha  to  exercise, 
28.3,  11  ff.;  30.33;  xxiii.8:  30.213 
Spade-Sage,  iii.5  a:  29.15 
Spirits,  good  and  evil,  stories  of,  Introd. 
§ 6 g:  28.44 

See  Demoniacal  possession,  Ghost- 
stories,  Mara,  Ogre,  Ogress,  Tree- 
spirit 

Spit-fire  monk,  29.51 

and  dragon,  30.63  ff. 

Sponsors  for  bride,  29.68  ff. 

Spoon,  wooden,  29.134 
Stone-thrower  and  pupil,  v.13  a:  29. 
141 

Store-rooms  for  coins,  30.256  f. 

Storing  of  food  forbidden,  29.200 
Straw-bolster  torture,  28.290;  29.305  f. 
“Strike,  but  hear!”  29.284  ff. 

Struggle,  Great,  Introd.  § 1 f.;  28.3; 
28.196,  220;  30.33 

Stumbling,  ejaculation  upon,  30.288 
Stump-Kondanna,  Elder,  viii.10:  29.246 
Stupidity,  motif,  28.40,  202,  217,  302, 
306  f.;  29.47  f.,  343  ff. 

Subhadda  asks  Buddha  three  questions, 
xviii.12:  30.139 

Subhadda,  Culla,  xxi.8:  30.184 
Subject  matter  and  motifs  of  stories,  In- 
trod. § 6:  28.29 

Subjects  of  Meditation,  Forty,  28.21  f. 
See  Meditation 

Sublime  Discourse,  see  Four  Noble 
Truths 

Substitution,  of  letter,  28.262 

of  live  cocks  for  dead  cocks,  28.284  f. 
Sudassana,  nephew  of  Pasenadi  Kosala, 
30.77 


Suddhodana,  king,  father  of  Buddha,  28.1 
established  in  the  Three  Fruits, 
28.217  ff.;  30.2  f. 

refuses  to  believe  report  that  son  is 
dead,  28.4,  220 

Sudhamma  and  Citta,  v.14  : 29.144 
Suffering,  28.15;  xx.3:  30.150 

Four  Noble  Truths  regarding,  28.6  f. ; 
Introd.  § 2d:  28.16;  28.17  ff. 
Sugar-cane,  30.313 
Sugar-mills,  30.313 

Suicide,  attempted  by  Sappadasa,  29.247 f. 
of  Godhika,  iv.ll : 29.90 
of  Purana  Kassapa,  30.42 
Sujampati,  epithet  of  Sakka,  etymology 
of,  28.314 

Suja(ta),  wife  of  Sakka,  see  Wellborn 
Sujata,  daughter  of  Senani,  28.196 
Sukara  Jataka  (153),  30.122,  note  1, 
123 

Sukha,  seven-year-old  novice,  x.ll : 29.318 
Sukha  Vagga,  Happiness,  Book  15,  30.70 
Sulasa  Jataka  (419),  29.227,  note  1 
Sumana,  gardener,  entertains  Buddha, 
28.280  f. 

honors  Buddha,  v.9:  29.123 
Sumana,  householder  of  Bhokkanta, 
30.220 

Sumana,  seven-year-old  novice,  xxv.12: 
30.264 

and  dragon,  xxv.12  c:  30.270 
Sumana,  treasurer  of  Benares,  30.264  ff. 
Sumana,  treasurer  of  Rajagaha,  30.99  f. 
Sumana,  Lady,  daughter  of  Anathapin- 
dika,  i.13:  28.242 

Sumana,  Lady,  mother  of  Visakha,  29.59; 
30.130  ff. 

Sumana  of  Bhokkanta,  30.220 
Sumedha,  Future  Buddha,  28.193  f. 
Summum  Bonum,  xxiv.10:  30.236 
Sun  and  moon  stand  still,  29.187,  189, 
325,  327 

Sun  stands  still,  28.169;  30.42 
Sun,  Prince,  29.309  ff. 

Sundarasamudda,  Elder,  xxvi.32:  30.308 
Sundarl,  murder  of,  xxii.l:  30.189 
Sunetta,  Private  Buddha,  29.143 
Supatta,  Kappina’s  horse,  29.170 
Suppabuddha,  leper,  v.7 : 29.119 
Suppabuddha,  Sakyan,  insults  the 
Teacher,  ix.12:  29.291 
Supparaka  Port,  29.222,  224;  30.220  f. 


370 


Index  to  Volumes  28  and  29  and  30 


Suppavasa,  mother  of  Slvali,  gives  alms 
daily  to  Buddha,  29.32 
with  child  for  seven  years,  30.307  f. 
Suppiya,  cuts  flesh  from  her  thigh,  29.78 
Suriya,  prince,  29.309  ff. 

Suslma,  son  of  Samkha,  30.174  ff. 

Sutta  Nipata,  Nalaka  Sutta,  in  part  trans- 
lated, 28.1  f. 

place  in  Buddhist  Canon,  28.25 
Sutta  Nipata  Commentary,  referred  to, 

28.49 

Sutta  Pitaka,  described,  28.25 
Suvannabhumi,  30.220  f. 

Sword  breaks,  29.243 

Sycophants  and  rich  youth,  29.346  ff. 

Synoptical  Tables: 

Anguttara  and  Theri-Gatha  Com- 
mentaries (D  1),  28.49 
Anguttara  Commentary  (D  2), 

28.50  f. 

Jataka  Book  (E),  28.53  ff. 
Milindapanha  (G),  28.61  f. 

Samyutta  (A),  28.45  f. 

Thera-Gatha  Commentary  (F), 
28.57 

Udana  (C),  28.48 
Vinaya  (B),  28.46  f. 

Tagarasikhi,  Private  Buddha,  29.120; 
30.240 

Takkasila  (Telapatta)  Jataka  (96),  xxv.l  a: 
30.243 

Talkative  tortoise,  xxv.3  a:  30.248 
Talkativeness  cured  by  tossing  pellets  of 
dung  into  the  mouth,  29.142 
Talmud,  stories  in,  28.26 
Tambadathika,  public  executioner,  29. 

120;  viii.l : 29.218 
Tanha,  see  Craving 

Tanha  Vagga,  Craving,  Book  24,  30.215 
Tapussa  and  Bhallika,  first  converts,  28.5 
Tathagata  suffers  not,  vii.l:  29.197 
Teacher  cures  a monk  of  love,  xi.2:  29.330 
Teachings  of  Buddha,  Introd.  § 2:  28.14 
Telapatta  (Takkasila)  Jataka  (96),  xxv. 
1 a:  30.243 

Temptations  by  Evil  One,  see  Buddha, 
Mara 

Ten  Admonitions  to  bride,  29.68,  72  f.; 
30.185 

Precepts,  29.8 

Royal  Virtues,  30.23,  246 


Terms  of  Abuse,  28.283;  30.199 
ways  of  acquiring  merit,  28.156 
Thanksgivings,  saying  of,  enjoined  by 
Buddha,  30.145  f. 

Thera-Gatha  Commentary,  relation  to 
A.  cm.,  28.56  f. 
relation  to  Dh.  cm.,  28.56  f. 
Synoptical  Table  F,  28.56  f. 
Theri-Gatha  Commentary,  relation  to 
A.  cm.,  28.49  f„  56  f. 
relation  to  Dh.  cm.,  28.49  f.,  56  f. 
Synoptical  Table  D 1,  Commen- 
taries on  Anguttara,  Dhamrna- 
pada,  and  Theri-Gatha,  28.49 
Thieves,  28.185,  307  f.,  316;  29.117, 
121  ff.,  218  ff.,  227  ff.,  241  ff.,  245  f., 
274  ff.,  301  ff.,  304  ff.,  360  f.,  365; 
30.6  ff.,  195,  216  f.,  222,  232  f., 
256  ff.,  318  f.,  320 
thieves’  yell,  29.307 
tunnel-thieves,  28.307  f.;  29.121  ff. ; 
30.256  ff. 

Thirty  monks,  xiii.8:  30.18 
Thirty  noble  youths, 

conversion  of,  28.197;  v.6:  29.118 
previous  deeds,  i.8  e:  28.206 
Thirty-three  gods,  previous  deeds  of, 
' 28.315  ff. 

Thirty-two  Constituent  Parts  of  Body, 
see  Meditation  on  Body 
Thou  shalt  surely  die,  xx.10:  30.164 
Thought-controlled,  Elder,  iii.5:  29.12 
Thoughtful,  wife  of  Sakka,  28.317  ff. 
Thoughts,  Citta  Vagga,  Book  3,  29.1 
Thousands,  Sahassa  Vagga,  Book  8, 
29.218 

Thread,  sacrificial,  29.134 
Three,  brothers  Kassapa,  conversion,  28.7, 
197 

brothers  Kassapa,  previous  deeds, 
i.8  f : 28.206 

Characteristics,  28.15,  18;  30.150  f. 
Evil  Thoughts,  29.1 
great  assemblages,  30.173 
Jewels:  Buddha,  Law,  Order,  29. 
170  ff. 

Jewels,  meditation  on,  29.172  ff. 
kinds  of  perfumes,  29.84  f. 
kinds  of  shrines,  30.69 
ladders,  30.53  f. 
mansions,  28.2,  7,  194 
parties  of  monks,  ix.ll:  29.286 


Index  to  Volumes  28  and  29  and  30 


371 


Three,  strides  of  Buddha,  30.47 
treasurers,  28.277  ff. 
women  possessed  of  great-creeper- 
parure,  29.79 

Throne  of  Wisdom,  28.196 
Thulla  Tissa,  i.3:  28.166 
Tibetan  parallels,  28.64 

version  of  Dhammapada,  28.26 
Tip  of  staff,  28.154  f.;  29.297 
Tipitaka,  see  Buddhist  Scriptures,  Tripi- 
taka 

Tissa,  Buddha,  28.207 

Elder,  honors  Buddha  by  heedful- 
ness, 30.78 

Elder,  reborn  as  louse,  30.120  f. 

Fat,  Elder,  i.3:  28.166 
fault-finding  novice,  30.126  f. 
Forest-dweller,  novice,  v.15:  29.150 
Kambaladayaka,  novice,  29.155  ff. 
KosambivasI,  Elder,  vii.7:  29.205 
Maha,  Elder,  reciter  of  Dhamma- 
pada, 30.221 

Manikarakulupaga,  Elder,  ix.10: 
29.284 

Nigamavasi,  Elder,  ii.9:  28.326 
of  the  Market-town,  Elder,  ii.9: 
28.326 

PabbharavasI,  Elder,  xxvi.21  : 30. 
292 

Padhanakammika,  Elder,  xx.5:  30. 
151 

Padhanika,  Elder,  xii.3:  29.354 
Pindapatadayaka,  novice,  29.153  ff. 
Putigatta,  Eider,  iii.7 : 29.20 
seven-year-old  novice,  v.15:  29.150 
Vanavasi,  novice,  v.15:  29.150 
Tortoise  and  geese,  xxv.3  a:  30.248 
Traitor  monk,  xxv.5  : 30.250 
Trance,  of  Cessation,  28.213;  29.86; 
30.265  f. 

of  Compassion,  28.160,  211;  29.49 
rigidity  of,  29.243  f.,  246  f.,  305; 
30.222 

Trances,  four,  28.21  ff. 

Translations  of  Dhammapada,  Introd. 
§ 15:  28.66 

of  other  canonical  works,  28.68  f. 
Transmutation  of  baser  substances  into 
gold,  29.257  f.;  30.101  f.,  213  f. 
Treacherous  wife,  30.232  f. 

Treasurer  Catfoot,  ix.6:  29.272 
Treasurer  Childless,  xxiv.ll:  30.239 


Treasurer  Gandha,  x.ll  a:  29.318 
Treasurer  Jotika,  xxvi.33  b:  30.319 
Treasurer  Ram,  xviii.10:  30.130;  30. 
327  f. 

limitless  wealth  of,  30.130,  327  f. 
previous  deed  as  Nephew  Aparajita, 
30.316 

rams  of,  golden  wish-fulfilling,  30.130 
327 

Treasurer  Sumangala  and  thief,  x.6  a: 
29.301 

Treasurers,  monks,  and  tree-spirit,  28. 
277  ff. 

Tree-spirit,  human  sacrifice  to,  29.108  f., 
241  ff.,  245 

mind-reading,  28.277  ff.;  29.108  f.; 
30.182  f. 

vow  to,  28.146;  29.108  f.,  228,  241  ff., 
245 

Tree-spirits  and  monks,  28.44,  277  ff.; 

29.17,  211;  30.98,  141 
Trick,  consequences  of  curse  avoided  by, 
28.169  f. 

Trickster  Brahman,  xxvi.ll:  30.283 
Tricksters,  see  Fakirs 
Tripitaka,  Chinese,  printed  from  blocks 
’ in  972  A.  D.,  28.26 
Tug  of  war,  xxvi.15:  30.287 
Tundila  Jataka  (388),  28.206;  29.118 
Tunnels,  28.307;  29.121  ff.;  30.256  ff. 
Twenty-four  Buddhas,  28.194 
Twin  Miracle,  xiv.2:  30.35 
description  of,  30.45  f. 

Two  brethren,  i.  14  : 28.244;  ii.6:  28. 
312 

Two  duties  of  monks,  28.149,  244  f.; 
29.238;  30.215 

Two  duties  of  Noble  Disciples,  28.147 

Ubhatobhattha  Jataka  (139),  28.239 
Udana,  model  of  Dh.  cm.,  28.28 

place  in  Buddhist  Canon,  28.25 
relation  of  Dh.  cm.  to,  28.47 
Synoptical  Table  C,  28.48 
Udanavarga,  28.26 

Udayi,  Elder,  v.5:  29.117;  see  Lala  Udayi 
See  also  Kala  Udayi 

Uddaka  Ramaputta  and  Alara  Kalama, 
Yoga  teachers, 

Buddha’s  student-days  under,  28.4, 
195  f. 

death,  28.6,  196 


372  Index  to  Volumes 

Udena,  king  of  Kosambi,  Story-Cycle  of, 
ii.l : 28.247 

parallels  to  Story-Cycle  of,  28.51; 

Introd.  § 11:  28.62 
birth,  28.250 

birth  and  youthful  career,  ii.1.1: 
28.247 

captured  by  Canda  Pajjota,  28.270  f. 
conversion,  28.286 
makes  Ghosaka  treasurer,  28.264  f. 
marries  Magandiya,  28.277 
marries  Samavati,  28.269 
marries  Vasuladatta,  28.271  ff. 

Ugga,  treasurer,  30.184 
Uggasena,  acrobat,  xxiv.6 : 30.226 ; xxvi.  14 : 
30.286 

Uggasena,  king,  29.109 
UjjhanasannI,  Elder,  xviii.ll:  30.138 
Ungrateful  children,  see  Disloyal  children 
Unjust  judges,  29.41;  xix.l:  30.140 
Unreality,  28.15,  18;  xx.4:  30.151 
Unrighteousness  of  king  cause  of  mis- 
fortune to  subjects,  30.168 
Unshaken  as  a rock,  vi.6:  29.189 
Upaka,  Naked  Ascetic,  28.6,  196;  xxiv.9: 
30.235 

Upali,  barber,  28.233  f. 

Upananda,  Elder,  xii.2:  29.352 
Uparittha,  Private  Buddha,  28.231; 
' 30.265  ff . 

Upasalhaka  Jataka  (166),  29.160 
Upatissa  (Sariputta)  and  Kolita  (Mog- 
gallana),  life  of,  i.8  b:  28.198 
See  Sariputta  and  Moggallana 
Upavana,  Elder,  30.339 
Uppalavanna.  nun,  offers  to  perform 
miracle,  30.44 
rape  of,  v.10:  29.127 
referred  to,  30.290 
Uraga  Jataka  (354),  30.83,  note  1 
Urns  of  treasure,  29.184;  30.320  ff. 
Uruvela,  28.4,  7,  197 
Uttara,  Brahman  youth,  30.57  ff.,  206 
Uttara,  aged  nun,  xi.3:  29.334 
Uttara,  female  lay  disciple,  30.103  ff. 

and  Sirima,  xvii.3  b:  30.103 
Uttara,  see  Khujjuttara 
Uttarakuru,  29.223;  30.51,  321  f. 

Vaggumudatlriya  monks,  xxii.3:  30.192 
Vajjian  prince  who  became  a monk,  xxi.6: 
30.182 


28  and  29  and  30 

Vakkali,  Elder,  xxv.ll:  30.262 
Valodaka  Jataka  (183),  29.193,  note  1, 
194 

Vanavasi  Tissa,  seven-year-old  novice, 
v.15:  29.150 

Vanganta,  father  of  Sariputta,  29.150 
Vangisa,  skull-tapper,  xxvi.37:  30.334 
Varana  Jataka  (71),  30.151,  note  1,  152 
Vasabhakhattiya,  wife  of  Pasenadi  Ko- 
sala,  29.36  ff.,  58 

Vasava,  epithet  of  Sakka,  etymology  of, 
28.314 

Vasuladatta,  winning  of,  by  Udena,  ii.1.4: 
28.270 

Vatamiga  Jataka  (14),  30.312 
Velama  Sutta,  29.268 
Veluvana  monastery,  presented  to 
Buddha,  28.8,  198 
Vepacitti,  king  of  Asuras,  28.323 
Veranja,  Brahman,  29.193 
Veranja,  Buddha  visits,  29.193 
festival  at,  30.182 
Vesali,  Buddha  visits,  xxi.l:  30.168 
Vessantara,  Future  Buddha,  28.194 
Jataka  (547),  28.218;  30.3 
Vessavana  (Kuvera),  28.173;  29.237, 

310 

Vethadlpaka,  king,  28.247  ff. 

Vidudabha  wreaks  vengeance  on  the 
Sakiyas,  iv.3:  29.30 

Vijjadhara  has  intercourse  with  maiden, 
30.325 

Vimanavatthu  Commentary,  28.57 
Vinaya  Pitaka,  described,  28.25 

relation  of  Dh.  cm.  to,  Introd.  § 7 b: 
28.46 

Synoptical  Table  B,  28.46  f. 
Vinicchaya-mahamacca,  xix.l:  30.140 
VipassI,  Buddha,  29.214,  262,  314;  30.131 
Vlraka  Jataka  (204),  28.238 
Virocana  Jataka  (143),  28.238  f. 

Virtue  bought  and  paid  for,  xiii.ll: 
30.28 

Virtue  of  king,  welfare  of  subjects  depends 
on,  28.169 

Visakha  and  Dhammadinna,  xxvi. 38: 
30.336 

Visakha,  almsgiving  of,  28.147,  242  f.; 
29.32;  30.1  f. 

Earnest  Wish  of,  iv.8  a:  29.82 
erects  Pubbarama  monastery,  28.147 
examines  accused  nun,  29.357 


Index  to  Volumes 

Visakha,  granddaughter  of,  death,  30. 
84  f. 

ministers  to  monks,  28.243  ; 30.1  f. 
quarrels  with  young  monk,  30.1  f. 
marriage  of,  iv.8:  29.59;  30.185 
obtains  Eight  Boons,  29.76 
Visakha’s  companions  intoxicate  them- 
selves, xi.l:  29.328 
keep  Fast-day,  x.5:  29.300 
Vissakamma,  disguised,  adorns  Future 
Buddha,  28.195 
erects  pagodas,  30.187 
previous  deeds  of,  28.317  ff. 

Visuddhi  Magga,  date,  28.48 
Part  2,  28.21 

Voice  of  rich  man,  ii.2:  28.293 
Vomiting  hot  blood,  28.202,  238 
Vow  to  tree-spirit,  28.146;  29.108  f.,  228, 
241  ff.,  245 

Walls  broken  down  to  escape  pestilence, 
28.266,  293 

evil  spirits  break  down  walls  to  es- 
cape, 30.171  f. 

Walls,  jeweled,  30.320  ff.,  332 
Warren,  H.  C.,  28.67 
Water  of  Donation,  28.216,  304;  29.4,  56, 
74,  144;  30.93 

Water-pots,  celestial,  28.320 
Way  of  Salvation,  28.17  ff.,  30 
Wayman,  see  Big  and  Little  Wayman 
“We  were  three,  we  were  two,  I alone  am 
left,”  28.267 

Wealth,  limitless,  possessed  by  five  per- 
sons: 

Jatila,  29.59;  30.327 
Jotika  (Jotiya),  29.59;  30.320  ff., 
328  f. 

Kakavaliya,  29.59 

Mendaka  (Ram),  29.59;  30.130, 
327  f. 

Punna(ka),  29.59;  30.102 
Weapons  flash  fire,  30.319 
Weather  predicted  by  ogress,  28.175 
Weavers  and  householders,  vi.4  a:  29.167 
Weaver’s  daughter,  xiii.7 : 30.14 
Weaving,  29.86  ff.;  30.15  ff. 

Wellborn,  wife  of  Sakka,  28.317  ff.; 
29.86  ff. 

Wetting  of  garments  and  hair,  30.330  f. 
What  are  the  “Two  States”?  xxvi.2: 
30.277 


28  and  29  and  30  373 

What  is  a Brahman?  xxvi.4:  30.277; 

xxvi.10:  30.282;  xxvi.13:  30.286 
What  is  a monk?  xxvi.6:  30.279 
What  is  an  accomplished  gentleman? 
xix.5:  30.143 

What  is  it  that  makes  the  monk?  xix.7: 
30.145 

What  is  “One”?  29.231 
What  is  the  “Far  Shore”?  xxvi.3:  30.277 
What  is  the  pleasantest  thing  in  the 
world?  xiv.8:  30.67 

Wheel  of  Law  set  in  motion,  28.196  f.,  217 
“When  I became  a man,  I put  away 
childish  things,”  28.264  f. 

Whence  come  men  of  noble  birth?  xiv.7 : 
30.67 

White  elephant,  28.270;  29.101,  164 
“Whosoever  beholds  the  Law,  he  beholds 
me,”  xxv. 11:  30.262 

Wicked  physician  and  woman,  i.l  a: 
28.158 

Wicked  physician,  boys,  and  snake,  ix.9  a: 
29.283 

Wickedness  of  women,  xviii.5:  30.124 

See  also  xiii.9  a:  30.22;  xxiv.7  a: 
30.232 

Widow  Bahuputtika  and  her  ungrateful 
children,  viii.14:  29.260 
Wiles  of  women,  forty,  30.311 
Wind-eater,  29.133 

Windisch,  E.,  on  Buddhist-Christian 
parallels,  28.10  ff. 

Windows  with  openings  above,  28.283  f. 
Winternitz,  M.,  on  Buddhist-Christian 
parallels,  28.9  f. 

Wise  fool,  v.5:  29.117 
Wise  Man,  Pandita  Vagga,  Book  6,  29.163 
Wish-fulfilling  jewel,  28.274;  29.322 
rams,  30.130,  327  f. 
trees,  30.320  ff. 

Woman  bereft  of  all  her  family,  xx.12: 
30.166 

Woman  cast  overboard,  ix.ll  b:  29.287 
Women  and  monks,  28.154  f.,  187  ff.; 
29.1  ff.,  217,  296  ff.,  330  ff.;  30. 
295  f.,  308  ff. 

St.  Antony  motif,  29.217;  30.308  ff. 
Women,  cleverness  of,  29.229  ff. 

excluded  from  World  of  Brahma, 
28.318 

repugnance  for,  30.86 
wickedness  of,  30.22,  124,  232  f. 


374 


Index  to  Volumes  28  and  29  and  30 


Women,  wiles  of,  forty,  30.311 
Wooden  bird,  able  to  fly,  29.349  f. 

elephant,  filled  with  warriors,  28. 
270 

shoes,  30.115 
spoon,  29.134 

World,  Loka  Vagga,  Book  l3,  30.1 
World  of  Brahma,  monk  visits,  28.15  f. 

women  excluded  from,  28.318 
World-renowned  teacher,  young  man, 
and  king  of  Benares,  ii.3  c:  28.306 
Writing,  see  Inscription 

Yakkhas,  see  Ogre,  Ogress 
seven  guardian,  30.321 
Yamaka  Patihariva,  xiv.2:  30.35 
Yamaka  Vagga,  Pairs,  Book  1,  28.146 
Yasa  and  fifty-four  companions, 


conversion  of,  28.7,  197 
previous  deeds,  i.8  d:  28.205 
Yasodhara,  wife  of  Buddha,  28.2 
See  Mother  of  Rahula 
Yellowstone  Throne  of  Sakka,  28.155, 
320,  327;  29.180,  187,  325;  30.48, 
298,  320 

Yoga  system,  28.19 

Young  Archer  the  Wise,  xxiv.7 : 30.231 
Young  girl  jests  with  young  monk,  xiii.l: 
30.1 

Young  sow,  xxiv.2:  30.219 
“You’re  rubbing!”  charm,  28.307  f. 
Youth  and  demons,  xxi.5:  30.179 
Youth  and  marriage  of  Buddha,  Introd. 
§ 1 c:  28.2 

Youth  who  married  a female  acrobat, 
xxiv.6:  30.226 


■ 


HENRY  CLARKE  WARREN 

(1854-1899) 

OF  CAMBRIDGE,  MASSACHUSETTS,  U.  S.  A. 


a prtef  iHlemortal 


By  C.  R.  LANMAN 


HENRY  CLARKE  WARREN 

(1854-1899) 

OF  CAMBRIDGE,  MASSACHUSETTS,  U.  S.  A. 


& pktef  Jftemoral 

By  C.  R.  LANMAN 

The  issue  of  the  thirtieth  volume  of  the  Harvard  Oriental  Series 
is  a fitting  occasion  for  a short  account  of  the  life  and  character  of 
Henry  Warren,  one  of  the  two  joint-founders  of  the  Series;  and  the 
pages  which  follow  the  end  of  this  volume  proper,  are  a fit  place  in 
which  to  print  the  account  by  way  of  permanent  record. 

Henry  Warren  is  worthy  to  be  remembered,  other  reasons  apart, 
for  two  things.  He  was  the  first  American  scholar  (even  now,  after 
thirty  years,  unsurpassed)  to  attain  distinction  for  his  mastery  of  the 
sacred  scriptures  of  Buddhism,  a distinction  now  become  world-wide. 
And  again,  writh  ample  wealth  he  combined  the  learning  and  insight 
and  faith  to  forecast  the  potential  usefulness  of  such  an  undertaking 
as  this  Series,  and  did  in  fact  give  to  Harvard  University  the  funds 
for  its  publication.  What  these  two  things  signify,  — this  may  be 
told  in  the  sequel. 

Henry  Clarke  Warren  was  born  in  Boston,  Massachusetts,  No- 
vember 18,  1854,  and  died  in  Cambridge,  Massachusetts,  Tuesday, 
January  3,  1899.  His  family  was  of  English  stock  that  came  to  New 
England  betwreen  1630  and  1640.  His  father  was  Samuel  Dennis 
Warren  (1817-1888),  and  his  mother’s  maiden  name  wras  Susan  Cor- 
nelia Clarke.  In  his  early  childhood,  a fall  from  a chaise  produced  an 
injury  of  utmost  gravity.  It  resulted  in  a spinal  ailment  and  in  life- 
long physical  disability  and  suffering.  This  was  all  the  more  a loss 
to  the  world,  because  his  intellectual  endowments  were  of  a very  high 
order,  and  governed  by  a moral  character  which  — by  due  inheritance 


378 


Henry  Clarke  Warren 


from  his  father  and  mother  1 — was  uncommonly  elevated  and  un- 
selfish and  strong.  Shut  out  by  his  crippled  body  from  many  of  the 
joys  of  boyhood  and  young  manhood,  he  bravely  set  himself  to  make 
the  most  of  what  remained  to  him. 

Henry  Warren  received  careful  private  instruction  and  the  ad- 
vantages of  travel  (journeys  to  Europe  and  Egypt);  and  his  native 
broadness  of  mind  soon  showed  itself  in  a catholicity  of  interest  very 
unusual  for  one  of  his  years.  In  Harvard  College  he  won  the  affec- 
tionate regard  of  his  teacher.  Professor  George  Herbert  Palmer,  by 
his  keen  interest  in  the  history  of  philosophy.  He  became  an  intelli- 
gent student  of  Plato  and  Kant,  and  the  natural  trend  of  his  mind 
towards  speculative  questions  showed  clearly  in  his  later  scientific 
investigations  of  Buddhism.  With  all  this  went  an  eager  curiosity 
about  the  visible  world  around  him.  We  can  easily  believe  that  he 
would  have  attained  to  distinction  in  natural  science,  so  good  were 
his  gifts  of  observation  and  well-balanced  reflection  upon  what  he 
saw.  He  used  his  microscope  with  great  satisfaction  in  botanical 
study.  At  Baltimore  he  worked  with  enthusiasm  in  the  chemical 

1 Samuel  Dennis  Warren  was  born  in  Grafton,  Massachusetts,  September  13, 
1817,  and  died  in  Boston,  Massachusetts,  May  11,  1888.  His  grandfather,  Joseph 
Warren,  took  part  in  the  war  of  the  American  Revolution,  marching  from  Grafton  to 
Lexington,  April  19,  1775.  Joseph’s  great-grandfather  and  great-great-grandfather, 
both  named  John  Warren,  crossed  over  from  England  in  1630  with  Governor  Win- 
throp  on  the  ship  Arbella.  The  Warrens  came  from  Nayland,  in  the  county  of  Suffolk, 
England. 

In  1854,  Samuel  Dennis  Warren  bought  the  paper-mills  in  Westbrook,  Maine, 
now  known  as  the  Cumberland  Mills.  He  became  one  of  the  most  eminent  and  use- 
ful and  successful  business  men  of  his  day,  honored  for  his  ability  and  sterling  in- 
tegrity, and  beloved  for  his  goodness.  His  wife  was  the  daughter  of  Reverend  Dorus 
Clarke  of  Westhampton,  Massachusetts.  She  was  born  March  3,  1825,  at  Blandford, 
Massachusetts,  and  died  September  1,  1901,  at  Waltham,  Massachusetts. 

Henry  Warren  left  three  brothers,  Samuel  Dennis  Warren,  Jr.,  Edward  Perry 
Warren,  and  Fiske  Warren,  and  a sister,  Cornelia  Warren.  The  brothers  were  grad- 
uates of  Harvard  College,  in  the  classes  (respectively)  of  1875,  1883,  and  1884,  and 
the  Harvard  Class-reports  contain  accounts  of  the  lives  of  all  four  brothers. 

The  genealogy  of  the  Warren  family,  with  historical  notes,  is  given  in  the  volume 
entitled  “The  Warren-Clarke  genealogy.  By  Rev.  Charles  White  Huntington.  Pri- 
vately printed,  Cambridge,  1894.”  Miss  Warren  has  written  a volume  entitled  “A 
Memorial  of  my  Mother,  by  Cornelia  Warren.  Boston,  privately  printed,  1908.”  It 
contains  much  also  about  her  father  and  her  brother  Henry.  Here  also  should 
be  mentioned  the  volume  entitled  “Samuel  Dennis  Warren,  September  13,  1817- 
May  11,  1888.  A Tribute  from  the  people  of  Cumberland  Mills.  Cambridge, 
printed  at  the  Riverside  Press,  1888.”  The  first  and  third  of  these  three  last-named 
volumes,  and  of  course  also  all  the  Harvard  Class-reports,  may  be  consulted  at  the 
Harvard  Library. 


A Brief  Memorial 


379 


laboratory.  And  through  all  his  later  years,  an  aquarium  was  a 
thing  which  he  maintained  with  intelligent  and  persistent  interest. 
But  for  the  most  part  he  was  forced,  reluctantly,  we  may  guess,  to 
see  with  the  eyes  of  others;  and  accordingly  his  reading  in  the  natural 
sciences  — in  those  just  mentioned,  in  physiology  and  kindred  sub- 
jects ancillary  to  medicine,  and  in  geography  — was  wide,  and  was 
for  him  a well-chosen  foil  to  the  severer  Oriental  studies  which  be- 
came his  unprofessed  profession.  As  a further  resource  for  diversion 
in  hours  of  weariness  or  solitude,  he  took  to  books  of  travel  and  of 
fiction;  and  by  way  of  zest,  acceptable  to  so  active  a mind,  he  read 
them,  one  in  German,  another  in  Dutch,  and  another  in  French  or 
Spanish  or  Russian. 

The  field  of  science,  however,  in  which  he  made  a name  for  him- 
self is  Oriental  philosophy,  and  in  particular,  Buddhism,  conceived, 
not  as  a simple  body  of  ethical  teaching,  but  as  an  elaborate  system 
of  doctrine.  He  had  begun  the  study  of  Sanskrit,  as  an  undergraduate 
at  Harvard,  with  Professor  Greenough;  and,  after  taking  his  bachelor’s 
degree  in  1879,  had  continued  the  study  at  the  newly  established 
Johns  Hopkins  University  in  Baltimore,  first  under  Professor  Lanman, 
and  then,  after  Lanman  had  been  called  (in  1880)  to  Harvard,  with 
Lanman’s  pupil  and  successor.  Professor  Bloomfield.  In  1884  Warren 
returned  to  the  home  of  his  father  in  Boston.  In  May,  1884,  he  went 
to  England  for  a stay  of  a few  weeks,  partly  to  visit  his  brother  Ed- 
ward at  Oxford,  and  partly  to  meet  the  Pali  scholar  whose  influence 
on  the  course  of  his  future  studies  proved  to  be  so  large.  Professor 
Rhys  Davids.  On  the  death  of  his  father  in  1888,  he  made  trial  of  the 
climate  of  Southern  California,  but  soon  came  home.  In  September, 
1891,  he  established  his  residence  at  Cambridge,  in  a beautiful  place 
on  Quincy  Street,  opposite  Harvard  College  Yard  and  near  the  Library, 
in  what  had  been  the  dwelling  of  Professor  Beck;  and  there  he  lived 
for  the  rest  of  his  days. 

Warren  was  elected  a member  of  the  American  Oriental  Society 
in  1882;  and  ten  years  later  he  was  chosen  Treasurer,  relieving  Lan- 
man, who  was  then  serving  as  Corresponding  Secretary  and  as  Treas- 
urer. This  office  he  held  till  his  death,  doing  its  duties  with  scrupulous 
care  until  the  end.1  Thus,  either  as  productive  worker  or  as  a Director 
or  as  both,  he  was  for  almost  two  decades  an  interested  and  active 

1 Elected  a corporate  member  at  Boston  — see  Journal , vol.  11,  page  cvi.  Chosen 
Treasurer  at  Washington,  Journal,  15,  page  cxliv.  His  seven  Annual  Reports  as  Treas- 
urer (April,  1892-December,  1898)  appear  in  the  Journal,  volumes  16-20. 


380 


Henry  Clarke  Warren 


member,  one  of  the  kind  that  really  promote  the  fundamental  ob- 
jects of  such  an  organization.  He  was  glad  to  be  made  a member 
of  the  Royal  Asiatic  Society  of  Great  Britain  and  Ireland.1  His  name 
is  on  the  first  list  of  members  of  the  Pali  Text  Society  of  London, 
among  the  “Subscribers  for  six  years;”  and  later  it  appears  (for  such 
was  the  usage  of  the  Report)  among  those  of  the  “Donors”  as  one  of 
the  most  generous  givers.2  Even  this  slight  publicity  was  doubtless 
unwelcome;  for,  constant  as  were  his  gifts  to  causes  that  proved  them- 
selves worthy,  he  was  more  than  unostentatious.  For  the  most  valu- 
able single  object  in  the  Harvard  Semitic  Museum,  a perfectly  pre- 
served Assyrian  tablet,  half  of  the  purchase-money  came  as  a wholly 
unsolicited  gift  from  Warren. 

As  a citizen,  whether  of  the  municipality  or  of  the  Commonwealth, 
he  was  ever  ready  to  do  his  share  in  wrorks  of  enlightened  organized 
charity,  or  to  help,  for  example,  in  the  preservation  of  our  forests  or 
in  the  reform  of  the  civil  service.  His  public-spirited  action  was  as 
modest  as  it  was  zealous.  The  maxim  of  the  misprized  Epicurus  he 
had  taken  to  heart,  “Well  hid  is  well  lived,”  \a0€  piuxras. 

Warren’s  bodily  afflictions  tended  to  make  him  of  shy  and  retiring 
habit.  But  the  few  who  knew  him  well,  knew  him  as  a man  of  strength 
and  tenderness.  His  ever-present  troubles  he  never  obtruded  on  others, 
but — by  resolute  will,  I think — he  studiously  made  light  of  them. 
In  this  he  was  helped  by  his  native  sense  of  humor.  While  working  in 
the  chemical  laboratory  at  Baltimore,  he  burned  his  left  hand  severely 
with  nitric  acid,  but  he  made  fun  of  the  unsightly  scar,  conspicuous 
on  the  back  of  his  hand,  calling  it  “nitrate-of -Warren.”  This  sense  of 
humor  never  forsook  him,  even  to  the  end.  Shortly  before  his  death, 
a friend  sent  him  some  brandied  peaches.  “ I can’t  eat  your  peaches,” 
said  he,  “but  I appreciate  the  spirit  in  which  they  are  sent.”  He  had 
been  accustomed,  while  at  work,  to  stand  up  at  a high  desk,  with  two 
crutches  under  his  arms  to  take  the  weight  off  his  spinal  column. 
Towards  the  end,  even  this  was  too  hard,  and  he  worked  resting  the 
weight  of  his  trunk  on  his  elbowrs  while  kneeling  at  a chair,  so  that 
the  knees  of  his  trousers  showed  hard  usage.  Perhaps  in  retort  to 
some  mild  chaffing  from  me,  — he  made  answer,  “Ah,  but  when 
Saint  Peter  sees  those  knees,  he’ll  say,  ‘Pass  right  in,  sir,  pass 
right  in.'” 

1 His  election  is  recorded  in  the  Journal  of  the  R.  A.  S.  for  1885,  Annual  Report, 
page  ii. 

2 See  Journal  of  the  P.  T.  S.  for  1882,  page  16,  and  for  1896,  page  117. 


A Brief  Memorial 


881 


During  his  last  years,  finding  scant  comfort  in  a bed,  he  had  con- 
structed in  his  house  a little  room  like  a box,  closed  in  front  with  a 
flexible  wooden  curtain  (like  that  of  a “roll-top  desk”),  properly 
ventilated,  and  with  the  heat  regulated  by  a thermostat.  And  on  the 
floor  of  this  he  slept.  In  general  it  may  be  said  that,  although,  for 
instance,  in  matters  of  food  and  drink,  ample  luxury  was  at  his  com- 
mand, he  lived  a life  of  simplicity  and  self-control.  In  the  increas- 
ingly difficult  matter  of  securing  adequate  physical  exercise,  he  showed 
strength  of  will.  His  regimen  is  the  more  notable,  because  — as  I 
think  — it  was  dictated  by  the  all-informing  motive  of  struggling  to 
make  the  most  of  his  life  for  public  service  as  a scholar.  What  that 
struggle  meant,  is  well  brought  out  by  President  Eliot.  Five  or  six 
days  before  Mr.  Warren  died,  he  asked  Mr.  Eliot  to  come  over  to  his 
house.  In  writing  of  that  visit,  Mr.  Eliot  says : “ I was  much  impressed 
by  his  calmness,  patience,  and  perseverance  in  intellectual  labor  under 
the  most  trying  conditions.  There  was  an  heroic  serenity  about  him, 
and  an  indomitable  resolution  very  striking  to  me,  who  have  worked 
hard,  but  only  under  the  most  favorable  conditions  of  health  and 
strength.” 

During  the  last  weeks  of  suffering,  Mr.  Warren  preferred  not  to 
have  a trained  nurse  at  hand,  although  there  were  in  the  house  those 
upon  whom  he  could  call  in  case  of  need.  I think  he  must  have  seen 
that  death  was  imminent;  but,  realizing  that  nothing  which  his  near- 
est of  kindred  and  friends  could  do  would  avail,  he  chose  to  face  the 
end  with  dignity,  serene,  untroubled,  and  without  troubling  others. 
Thus  in  his  last  hours  no  one  was  by,  and  so  it  chanced  that  an  inmate 
of  the  house,  going  to  one  of  his  rooms  at  a little  after  midnight  of 
the  night  of  Monday-Tuesday,  January  2-3,  1899,  found  him  in  a 
sitting  posture  in  a corner  of  the  room.  Apparently,  in  trying  to  walk 
to  or  from  the  room,  his  weary  body  sank  beneath  him.  And  almost 
to  the  very  end,  he  had  toiled  to  make  clear  to  the  Occident  the  treatise 
of  the  illustrious  Buddhaghosa,  The  Way  of  Salvation.  In  Pauline 
phrase,  he  had  fought  a good  fight,  he  had  finished  his  course,  he 
had  kept  the  faith. 

His  visit  to  London  in  1884,  — in  particular,  the  delightfully  con- 
tagious enthusiasm  of  Professor  Rhys  Davids,  — seems  to  have  con- 
firmed Mr.  Warren  in  his  purpose  to  devote  himself  to  the  sacred 
books  of  Southern  Buddhism,  and  to  their  language,  the  Pali.  The 
Jataka-book  had  not  failed  of  its  charm  for  Mr.  Warren.  Fausboll’s 


382 


Henry  Clarke  Warren 


edition  had  then  progressed  as  far  as  the  third  volume;  and  with  a 
version  of  the  first  story  of  that  volume,  the  “Little  Kalinga  Birth- 
story,”  Mr.  Warren  made  his  debut  in  print.  This  translation,  pre- 
sumably the  first  ever  made  in  America  from  the  Pali,  appeared 
October  27,  1884,  and,  for  an  interesting  reason,  in  the  Providence 
Journal.  The  Library  of  Brown  University,  at  Providence,  con- 
tained what  was  at  that  time  doubtless  the  only  large  portion  of  the 
Buddhist  scriptures  in  America,  some  twenty  odd  palm-leaf  manu- 
scripts given  to  it  by  Rev.  J.  N.  Cushing,  long  a Baptist  missionary 
in  Rangoon.  An  English  specimen  of  these  strange  books  might  there- 
fore be  presumed  to  interest  the  University  town. 

There  followed,  a few  months  later,  a paper  “On  superstitious 
customs  connected  with  sneezing,”  published  in  the  Journal  of  the 
American  Oriental  Society  (volume  13,  May,  1885),  a striking  evi- 
dence, not  only  of  the  riches  of  the  Jataka-tales  in  curious  folk-lore, 
but  also  of  Warren’s  enthusiasm,  now  thoroughly  awakened. 

His  study  of  the  Pali  literature  was  now  prosecuted  with  zeal  and 
persistence,  and  his  knowledge  of  the  texts,  the  unedited  as  well  as 
the  edited,  grew  constantly  wider  and  deeper.  His  first  objective 
was  naturally  the  edited  texts.  These,  when  he  began  his  Pali  studies, 
were  few  indeed.  The  Danish  scholar,  Fausboll,  had  published  the 
Dhammapada,  with  copious  extracts  from  the  Commentary  (1855), 
and  (from  1858  on)  many  of  the  Jatakas,  and  in  1877  had  begun  his 
monumental  edition  of  the  Jataka-book.  In  1880,  his  countryman, 
Trenckner,  gave  us  the  Milinda,  a model  of  editorial  workmanship. 
And  between  1879  and  1883  appeared  Oldenberg’s  Vinaya.  With 
the  establishment  of  the  Pali  Text  Society  in  1881  by  Rhys  Davids, 
the  centre  of  Pali  studies  shifted  from  Copenhagen  to  London,  and  — 
thanks  to  Davids’s  energy  and  vigor  — the  printed  texts  multiplied 
rapidly.  The  first  volume  of  the  Samyutta  appeared  in  1884,  and 
that  of  the  Anguttara  in  1885.  The  first  half  of  the  important  Maj- 
jhirna,  from  Trenckner’s  masterhand,  came  out  in  1888,  and  was  fol- 
lowed in  1890  by  Davids’s  edition  of  the  first  third  of  the  no  less 
important  Dlgha.  Such  are  the  edited  texts,  selections  1 from  which 
form  the  bulk  (say  four  fifths)  of  Warren’s  Buddhism. 

As  for  the  unedited  texts,  — one  good  fifth  of  Warren’s  Buddhism 
(say  one  hundred  pages  and  more)  consists  of  translations  of  some 

1 A list  of  the  original  sources  of  these  selections  and  of  those  from  the  Visuddhi- 
magga  is  given,  with  an  index,  by  Miss  C.  B.  Runkle,  in  the  Journal  of  the  Pali  Text 
Society  for  1902-1903. 


A Brief  Memorial 


383 


fifty  passages  selected  from  Buddhaghosa’s  great  treatise  on  Buddhism, 
entitled  The  Way  of  Salvation  or  Visuddhi-magga.  These  versions 
constitute,  as  will  appear,  a remarkable  achievement.  Warren’s 
catalogue  of  the  “Pali  manuscripts  in  the  Brown  University  Library,” 
published  in  the  Journal  of  the  Pali  Text  Society  for  1885,  proves  that 
he  had  already  acquired  the  power  of  reading  these  palm-leaf  books 
— no  easy  acquisition,  when  one  considers  the  crabbed  characters, 
the  lack  of  contrast  of  color  (black  on  brown,  not  black  on  white), 
and  the  maddening  absence  of  adequate  paragraphing  and  spacing 
and  punctuation.1  Repeated  evidence  of  his  labors  with  the  refrac- 
tory material  of  the  palm-leaf  books  was  given  by  Warren  in  the 
years  when  he  was  not  only  writing  his  Buddhism,  but  also  editing 
the  Visuddhi-magga.  His  paper  entitled  “Buddhaghosa’s  Visuddhi- 
magga”  is  a general  and  most  illuminating  account  of  that  work,  and 
was  published  in  the  Transactions  of  the  Ninth  International  Con- 
gress of  Orientalists,  held  in  London,  1892,  and  may  be  used  as  an  in- 
troduction to  his  very  important  essay  entitled  “Table  of  contents 
of  Buddhaghosa’s  Visuddhi-magga,”  published  in  the  Journal  of  the 
Pali  Text  Society  for  1891-1893.  Further  evidence  is  given  by  his 
two  papers  in  volume  16  of  the  Journal  of  the  American  Oriental 
Society:  of  these,  one  “On  the  so-called  Chain  of  Causation  of  the 
Buddhists”  (April,  1893)  discusses  the  famous  formula  in  which 
Buddha  endeavors  to  account  for  the  origin  of  evil;  and  the  other, 
“Report  of  progress  of  work  upon  Buddhaghosa’s  Visuddhi-magga” 
(March,  1894),  gives  a brief  but  highly  interesting  account  of  War- 
ren’s work  as  a pioneer  in  this  very  difficult  field. 

But  these  minor  papers  were  only  chips  from  the  two  keels  which 
he  had  laid  for  craft  of  large  dimension  and  ambitious  design.  He 
realized  how  scant  at  most  were  the  time  and  strength  presumably  at 
his  disposal,  and  wisely  judged  it  best  to  devote  that  little,  not  to  the 
learned  odds  and  ends  on  which  many  scholars  fritter  their  days  away, 
but  rather  to  two  extensive  works,  each  likely  to  be  of  long-lived  use- 

1 Speaking  of  these  difficulties,  Warren  says:  “The  Visuddhi-magga  is  only  to  be 
had  in  native  manuscript.  It  seems  almost  impossible  to  understand  a Pali  work 
written  on  palm-leaves  until  it  has  first  been  transcribed.  The  natives  do  not  divide 
the  words,  and  they  make  use  of  almost  no  devices  to  help  the  eye,  so  that  it  becomes 
a question  of  spelling  one’s  way  along  letter  by  letter,  and  it  is  hardly  possible  to  read 
currently.  Accordingly,  I was  obliged  to  copy  [the  text  of  the  palm-leaves].”  ( Journal 
Am.  Oriental  Soc.,  vol.  16,  page  lxvi.)  See  also  Lanman’s  “Notes  on  the  externals  of 
Indian  books,”  Harvard  Oriental  Series,  volume  11,  pages  xix  to  xlviii. 


384 


Henry  Clarke  Warren 


fulness  and  of  enduring  significance  in  the  history  of  Oriental  studies. 
The  larger  of  the  two  works  was  his  edition  and  translation  of  Buddha- 
ghosa’s  treatise  on  Buddhism  entitled  The  Way  of  Salvation  or  Vi- 
suddhi-magga. This  could  hardly  have  been  issued  in  less  than  four 
volumes,  two  for  the  text  and  two  for  the  translation.  The  other  was 
his  Buddhism  in  Translations,  one  single  large  volume.  This  appeared 
several  years  before  his  death.  The  larger  work  he  did  not  live  to 
finish. 

First  then,  as  to  Warren’s  unfinished  enterprise,  Buddhaghosa’s 
Way  of  Salvation  or  Yisuddhi-magga,  — it  is  fitting  here  to  say  a word 
about  Buddhaghosa  and  his  work  and  about  Warren’s  plan  and  his 
progress  towards  its  achievement. 

Buddhaghosa  flourished  about  400  a.d.  He  was  brought  up  in 
India  in  all  the  learning  of  the  Brahmans,  was  converted  to  Buddhism, 
went  to  Ceylon,  and  became  an  exceedingly  prolific  writer.  He  is  the 
author  of  a commentary  on  each  of  the  four  great  Collections  or  Ni- 
kayas,  in  which  are  recorded  the  very  teachings  of  Buddha.  But  his 
greatest  work  is  the  Visuddhi-magga,  an  encyclopaedia  raisonnee  of 
Buddhist  doctrine.  Of  all  names  in  the  history  of  Buddhist  scholas- 
ticism, that  of  Buddhaghosa  is  the  most  illustrious.  Indeed,  there  is 
a certain  fitness  in  comparing  him  with  the  most  illustrious  of  the 
Latin  fathers,  and  in  calling  him  the  Saint  Augustine  of  India.  Both 
were  converts,  the  one  to  Buddhism,  the  other  to  Christianity;  both 
were  men  of  majestic  intellect  and  wide  learning;  both  were  prolific 
writers;  both  were  authors  of  works  W'hich  have  for  fifteen  centuries 
maintained  for  themselves,  each  in  its  sphere,  a place  of  surpassing 
influence.  And  it  is  highly  probable  that  Buddhaghosa,  at  Great 
Minster  in  Ceylon,  wras  composing  the  Visuddhi-magga  at  very  nearly 
(if  not  precisely)  the  same  time  at  which  Saint  Augustine  wras  waiting 
The  City  of  God  (begun  about  413,  finished  428). 

Warren’s  plan  was  to  publish  in  English  letters  a scholarly  edition 
of  the  original  Pali  text  of  the  Visuddhi-magga,  with  full  but  well- 
sifted  critical  apparatus,  a complete  English  translation,  an  index  of 
names,  and  other  useful  appendices.  Buddhaghosa  makes  constant 
citations  from  the  Sacred  Texts,  quite  after  the  manner  of  the  fathers 
of  the  Christian  church.  In  order  to  enhance  the  usefulness  of  his 
edition,  Warren  had  undertaken  to  trace  back  all  these  quotations  to 
their  sources.  Of  the  text,  he  had  already  made  two  type-written 
copies,  and  a large  part  or  all  of  a third  copy  which  he  hoped  might 
be  final.  Of  the  English  version,  he  had  made  one  third,  considerable 


A Brief  Memorial 


385 


portions  having  appeared  in  his  Buddhism.  And  about  one  half  of 
the  quotations  had  been  identified  in  the  vast  literature  from  which 
Buddhaghosa  drew. 

As  for  Warren’s  other  enterprise,  the  finished  one,  — the  plan 
of  his  Buddhism  in  Translations  is,  as  its  title  implies,  to  present  to 
Western  readers  Buddhist  doctrines  and  institutions  and  the  legend 
of  Buddha  in  the  words  of  the  Buddhists  themselves.  The  book  ap- 
peared May  6,  1896,  and  is  a royal  octavo  of  540  pages,  made  up  of 
about  140  passages  from  the  Pali  scriptures.  These  selections,  done 
into  vigorous  English  and  accurately  rendered,  are  chosen  with  such 
broad  and  learned  circumspection  that  they  make  a systematically 
complete  presentation  of  their  difficult  subject.  The  work  is  divided 
into  five  chapters.  Of  these,  the  first  gives  the  picturesque  Buddha- 
legend,  and  the  fifth  treats  of  the  monastic  order;  while  the  other  three 
are  concerned  with  the  fundamental  conceptions  of  Buddhism,  to 
wit,  “sentient  existence.  Karma  and  rebirth,  and  meditation  and 
Nirvana.”  Warren’s  interest  centred  in  the  philosophical  chapters; 
the  first  and  last  were  for  him  rather  a concession  to  popular  interest, 
an  addition  intended  to  “float”  the  rest.  Much  has  recently  been 
written  about  Buddhism  upon  the  basis  of  secondary  or  even  less  im- 
mediate sources.  Warren’s  material  is  drawn  straight  from  the 
fountain-head.  It  is  this  fact  that  gives  his  book  an  abiding  impor- 
tance and  value. 

The  work,  as  a volume  of  the  Series,  has  been  issued  six  times. 
The  third  issue  was  one  made  for  sale  at  a very  low  price  in  India  and 
Ceylon,  and  a call  for  another  such  issue  has  recently  come  from  India. 
Extracts  from  the  book  have  often  been  made  in  other  works;  and  at 
varying  intervals,  from  authors  or  publishers,  requests  come  to  Har- 
vard University  (as  owner  of  the  copyright)  for  permission  to  reprint 
considerable  parts.  Thus  the  work  has  enjoyed  in  America  and  Europe 
and  the  Orient  a wide  circulation,  and  has  been  one  of  large  useful- 
ness. It  is  significant  that  so  subtle  an  interpreter  of  the  influence  of 
India  on  Japan  as  Lafcadio  Hearn1  calls  Warren’s  book  “the  most 
interesting  and  valuable  single  volume  of  its  kind  that  I have  ever 
seen.” 

A large  part  (over  two  hundred  pages,  or  nearly  one  half)  of 
Warren’s  Buddhism  wTas  included  by  President  Eliot  in  The  Harvard 


1 In  his  book.  In  Ghostly  Ja-pan  (Boston,  1899),  page  70. 


386 


Henry  Clarke  Warren 


Classics.1  The  teachings  of  Jesus  and  Buddha  have  probably  swayed 
more  lives  than  those  of  any  other  great  teacher  in  human  history. 
It  is  to  the  credit  of  Warren’s  discernment  that  he  saw  the  impor- 
tance of  interpreting  to  the  Occident  the  teachings  of  Buddha,  and 
chose  this  task  as  his  life-work.  It  is  further  to  the  credit  of  his  sound 
common  sense  and  his  literary  skill  that  he  should  be  the  first  to  present 
such  intractable  exotic  material  in  a way  so  interesting  and  illuminat- 
ing to  us  moderns  of  the  West.  And  although  the  subject-matter  of 
Warren’s  work  is  translation  and  (barring  his  introductions)  not 
original,  it  is  a remarkable  implicit  comment  upon  its  quality  that  a 
man  of  so  broadly  enlightened  judgment  as  President  Eliot  should 
deem  Warren’s  presentation  of  it  worthy  to  be  placed  side  by  side 
with  the  best  things  of  the  Confucian,  Hebrew,  Christian,  Hindu, 
and  Mohammedan  sacred  writings,  as  rendered,  for  example,  by 
Sir  Edwin  Arnold  or  by  the  authors  of  the  Revised  Version  of  the 
Bible. 

The  usefulness  of  Warren’s  Buddhism  is  incalculably  enhanced 
by  the  inclusion  of  nearly  half  of  it  in  The  Harvard  Classics.  Could 
he  have  lived  to  see  his  life-work  become  so  useful  to  others,  — that 
would  have  been  for  him  the  reward  beyond  compare. 

Mr.  Warren  lived  but  little  more  than  two  and  a half  years  after 
the  appearance  of  his  book,  but  even  that  short  time  sufficed  to  bring 
him  many  and  cheering  words  of  assurance  as  to  the  high  scholarly 
quality  of  his  achievement.  It  was  a genuine  and  legitimate  satis- 

1 In  1909,  Charles  William  Eliot,  after  forty  years  of  service  as  President  of  Har- 
vard University,  laid  down  that  office.  He  had  said  in  public  that  a five-foot  shelf 
would  hold  books  enough  to  give  a good  substitute  for  a liberal  education  to  any  per- 
sistent reader  who  had  been  denied  that  privilege  in  his  youth.  The  New  York  firm 
of  P.  F.  Collier  and  Son  proposed  that  he  should  choose  the  works  for  such  a shelf. 
The  outcome  was  the  collection  of  fifty  volumes,  all  in  English,  entitled  The  Harvard 
Classics,  issued  in  1910.  This  collection  aims  to  reach  the  masses  and  to  be  of  service 
to  them.  But  apart  from  these  higher  aims,  it  is  published  as  a commercial  enter- 
prise. This  means  that  its  sale  is  vigorously  promoted  in  all  legitimate  ways  by  a 
powerful  house  of  high  standing.  Already  (in  1918)  about  two  hundred  thousand  sets 
of  fifty  volumes  each  have  been  sold,  that  is  about  one  set  for  every  hundred  families 
in  our  country.  New  copies  are  being  made  at  the  rate  of  about  two  thousand  sets 
each  month;  and  the  volume  of  sales  has  not  decreased  because  of  the  war. 

Quantity  and  quality  are  sometimes  in  inverse  ratio  — as  witness  what  John 
Morley  says  of  the  poems  of  Thomas  Gray.  But  it  is  perhaps  worth  telling,  in  a 
foot-note  addressed  to  the  little  world  of  Harvard  men,  that,  of  that  little  world, 
Emerson,  Richard  Henry  Dana,  and  Warren  w ith  his  exposition  of  the  greatest  re- 
ligion of  the  Orient,  have  contributed  most  to  this  collection. 

Warren’s  work  is  found  in  volume  45  (pages  587  to  798),  the  second  of  the  two 
volumes  bearing  the  sub-title  Sacred  Writings. 


A Brief  Memorial 


387 


faction  to  him  to  read  some  of  these  judgments  1 passed  on  his  work 
by  eminent  Orientalists — of  England,  France,  the  Netherlands, 
Japan,  India,  and  Ceylon  — welcoming  him,  as  it  were,  to  a well- 
earned  place  in  their  ranks.  One  of  the  most  pleasing  features  of  his 
later  years  was  his  intercourse  with  the  Venerable  Subhuti,  a Buddhist 
Elder,  of  Waskaduwa,  Ceylon.  This  distinguished  monk,2  whose 
great  learning  and  modesty  and  kindness  had  endeared  him  years 
before  to  Childers  and  Fausboll  and  Rhys  Davids,  was  no  less  ready 
with  words  of  encouragement  for  Mr.  Warren,  and  with  deeds  of  sub- 
stantial service,  especially  the  procuring  of  much-needed  copies  of  the 
manuscripts.  In  1893,  His  Majesty,  Chulalonkorn,  King  of  Siam, 
reached  the  twenty-fifth  anniversary  of  his  accession  to  the  throne. 
He  celebrated  the  event  by  publishing  in  thirty -nine  volumes  a memo- 
rial edition  of  the  Buddhist  Tripitaka,  the  Sacred  Scriptures  of  his 
religion.  (A  most  commendable  way  of  celebrating!  Occidental 
sovereigns  have  sometimes  preferred  sky-rockets.)  Copies  were 
sent,  exclusively  as  gifts,  to  the  principal  libraries  of  Europe  and 
America,  the  Harvard  Library  among  them.  Mr.  Warren  had  sent 

1 Notable  among  them  is  the  review  published  in  the  Dutch  magazine,  Museum, 
Maandblad  voor  philologie  en  geschiedenis  (Groningen,  October,  1898),  by  Jacob  Samuel 
Speyer,  the  most  distinguished  pupil  of  the  greatest  Dutch  Indianist,  Kern.  Ten 
years  later,  Speyer,  who  had  become  Kern’s  successor  at  the  University  of  Leyden, 
published  in  De  Gids  (Amsterdam,  1908,  part  4,  pages  141  to  147)  an  elaborate  article 
upon  the  Harvard  Oriental  Series  in  general,  and  in  particular  upon  Warren  and  his 
work  as  scholar  and  as  man,  under  the  title  “Een  Amerikaansche  Maecenas.” 

Here  (in  spite  of  its  mention  of  the  Editor)  should  be  reprinted  a minute  officially 
transmitted  in  1908  to  the  President  and  Fellows  of  Harvard  College.  The  Thomsen 
here  subscribing  as  President,  is  the  well-known  writer  on  the  languages  of  Scandinavia 
and  Asia,  Professor  Vilhelm  Thomsen  of  the  University  of  Copenhagen.  In  1908, 
Pischel  was  Professor  of  Sanskrit  at  Berlin. 

Copenhagen,  August  20,  1908. 

The  Fifteenth  International  Congress  of  Orientalists  desires  to  put  on  record  the  expression  of 
its  cordial  thanks  for  the  great  services  to  Oriental  Science  which  have  been  rendered  by  the  co- 
operation of  the  President  and  Fellows  of  Harvard  College,  of  Professor  Lanman  as  Editor  of 
the  Harvard  Oriental  Series,  and  of  Professor  Bloomfield  as  Author  of  the  monumental  Vedic 
Concordance. 

At  the  same  time  the  Congress  would  not  leave  unmentioned  the  debt  of  gratitude  which  this 
branch  of  learning  owes  to  the  far-sighted  and  enlightened  liberality  of  the  late  Henry  Clarke  War- 
ren, believing  that  his  purposes,  now  becoming,  through  the  faithful  devotion  of  his  friend.  Professor 
Lanman,  a reality  as  embodied  in  the  volumes  of  the  Harvard  Oriental  Series,  are  destined  to  con- 
tribute very  substantially  to  our  knowledge  of  the  religions  and  literatures  of  the  East. 

Pischel,  President  of  the  Indian  Section. 

Vilh.  Thomsen,  President  of  the  Congress. 

Sarauw,  General  Secretary  of  the  Congress. 

2 He  was  Chief  High  Priest  of  the  Amara-pura  Buddhists.  He  was  born  in  May, 
1835,  and  died  in  April,  1917,  full  of  years,  beloved  and  honored. 


388 


Henry  Clarke  Warren 


to  His  Majesty  a magnificently  bound  set  of  the  Harvard  Oriental 
Series;  and  it  was  matter  of  honest  pride  and  pleasure  to  him  to  re- 
ceive from  the  king  in  return  a beautiful  copy  of  this  Tripitaka.  For 
us  who  remain,  it  is  a satisfaction  to  know  that  Mr.  Warren  used  the 
royal  gift  with  diligence  and  success. 

Thus  the  life  of  Henry  Warren  as  a scholar  is  — we  may  justly 
say  — memorable  in  the  annals  of  American  learning.  And  now  a 
word  touching  the  significance  of  his  life  as  one  of  the  joint-founders 
of  the  Harvard  Oriental  Series. 

Since  the  other  joint-founder,  the  Editor,  is  also  the  present  writer, 
it  is  not  competent  for  him  to  pass  upon  the  Series  as  a fact;  but  it  is 
permissible  for  him  to  explain  the  purpose  of  the  Series.  That  pur- 
pose, as  conceived  by  the  Editor,  twenty-odd  years  ago,  is  set  forth  in 
a circular  letter  written  by  him  at  that  time.  From  it,  a brief  citation: 

The  diffusion  of  knowledge  by  the  modern  University  is  effected  partly  by  oral 
teaching  to  the  students  within  its  walls  and  in  part  by  publication.  This  latter  func- 
tion is  a highly  important  one,  and  is  no  less  legitimate  than  the  former.  Among  the 
works  published,  however,  there  may  be  many  which  would  never  be  issued  by  an  ordi- 
nary publishing  house,  simply  because  there  is  little  or  no  money  to  be  made  out  of 
them.  Of  this  kind  are  the  works  issued  by  the  great  learned  Academies  of  Europe. 
Harvard  University  already  has  several  publication-endowments:  one  for  history,  one 
for  classics,  one  for  political  economy.  It  cannot  be  argued  against  them  that  a book 
which  the  public  at  large  does  not  buy  is  not  worth  publishing.  All  Universities  give 
the  student  his  education  at  less  than  cost,  the  difference  being  met  by  endowments 
or  public  taxation. 

The  central  point  of  interest  in  the  history  of  India  is  the  long  development  of  the 
religious  thought  and  life  of  the  Hindus,  — a race  akin,  by  ties  of  blood  and  language, 
to  the  Anglo-Saxon  stock.  The  value  of  the  study  of  non-Christian  religions  is  com- 
ing to  be  recognized  by  the  best  friends  of  Christianity  more  and  more  every  day. 
The  study  tends  to  broaden  and  strengthen  and  universalize  the  bases  of  religion,  — a 
result  of  practical  and  immediate  benefit.  Works  which  promote  this  study  stand  first 
in  the  plans  of  the  Oriental  Series;  and  they  are  especially  timely  now,  when  so  much 
of  the  widespread  interest  in  Buddhism  and  other  Oriental  systems  is  misdirected  by 
half-knowledge,  or  by  downright  error  concerning  them.  We  may  add  that  such  works 
supply  the  material  for  the  helpful  constructive  criticism  of  the  foundations  of  religious 
belief,  to  offset  the  all  too  abounding  destructive  criticism  of  the  day. 

But  meantime,  the  study  of  the  Orient  has  come  to  present  itself 
in  new  aspects.  At  this  terrible  crisis,  the  relations  between  the  East 
and  the  West  are  of  vital  import  as  determining  factors  for  the  future. 
Henceforth,  across  the  Pacific,  there  will  inevitably  be  an  interchange 
of  potent  influences,  of  influences  that  will  affect  profoundly  the 
politics,  the  religion  and  morals,  the  philosophy,  the  literature,  the 
art,  — in  short,  all  the  elements  that  make  up  the  civilization  of  the 


A Brief  Memorial 


389 


two  hemispheres.  The  West  and  the  Far  East  have  become  virtually 
near  neighbors,  and  from  the  responsibilities  of  such  neighborhood 
there  is  no  escape.  Whether  we  will  or  no,  we  must  have  to  do,  and 
much  to  do,  with  the  East. 

The  world-war  of  today  is  a terrible  warning  for  tomorrow.  This 
supremest  of  human  follies  is  in  the  last  analysis  a failure  — as  be- 
tween two  peoples  — to  understand  each  other  and  so  to  trust  each 
other.  For  us  all,  as  members  of  the  world-family,  no  obligation  is 
more  urgent  than  that  of  mutual  understanding.  For  upon  this  de- 
pends the  mutual  good-will  that  annuls  suspicion  and  “casteth  out 
fear,”  the  good-will  that  Buddha  insistently  preached  two  millenniums 
and  more  ago,  the  good-will  which  even  now  we  find  it  harder  to  prac- 
tise than  to  invent  air-ships  and  wireless  telephones,  the  good-will 
weighed  against  which  any  or  all  of  these  inventions,  as  essentials  for 
human  happiness,  are  to  be  “counted  as  the  small  dust  of  the  bal- 
ance.” Accordingly  we,  East  and  West,  must  know  each  other.  To 
interpret  the  East  to  the  West,  to  set  forth  to  the  West  some  of  the 
principal  phases  of  the  spiritual  life  of  the  East  as  they  are  reflected 
in  her  ancient  literature,  especially  that  of  India,  China,  and  Japan, 
to  bring  the  best  and  noblest  achievements  of  the  East  to  bear  upon 
our  own  life,  — such  are  the  inspiring  tasks  of  the  Orientalist,  tasks 
in  vital  relation  with  the  practical  and  political  needs  of  today. 

The  volumes  of  this  Series  are  largely  technical,  closed  books  to  all 
but  Orientalists.  A dozen  or  more  are  of  interest  to  general  readers; 
but  on  the  whole,  these  books,  if  published  in  the  way  of  commercial 
enterprise,  would  be  foredoomed  to  failure.  They  bring  to  the  Uni- 
versity neither  money  nor  popular  applause.  Is  she  justified  in  issuing 
them?  We  might  ask  the  like  with  reference  to  some  exceedingly  ab- 
struse treatise  on  chemistry  or  electricity.  Maybe  only  a score  of 
men  in  all  the  world  ever  study  it.  And  yet  that  study  turns  out  to 
be  of  incalculable  value  to  the  directing  minds  of  some  vast  industrial 
establishment,  and  through  them  to  the  people  at  large.  One  set  of 
men  produce  such  treatises.  Another  set  of  men  transmute  them 
into  what  are  called  practical  values. 

December  27,  1888,  a letter  to  Mr.  WTarren  was  written  by  me, 
on  the  Mediterranean  on  my  way  to  India,  to  be  posted  at  Port  Said. 
It  concerned  the  endowment  of  a publication-fund  for  a series  of 
“Sanskrit  Texts  for  the  use  of  Students,”  and  was  written  after  much 
encouraging  conference  with  Bohtlingk  of  the  Russian  Academy,  and 
with  several  University  Professors,  — Roth  of  Tubingen,  Kern  of  Ley- 


390 


Henry  Clarke  Warren 

den,  Windisch  of  Leipzig,  Biihler  of  Vienna,  Pischel  of  Halle,  Cappeller 
of  Jena,  — and  after  various  promises  of  cordial  cooperation.  The 
Series  was  started  with  Kern’s  Jataka-mala  in  1891,  was  maintained 
through  Mr.  Warren’s  life  by  his  gifts,  and  after  his  death  by  his  be- 
quests to  Harvard  University. 

Warren  has  been  dead  now  for  almost  twenty  years.  Many,  per- 
haps most,  of  those  for  whose  personal  approval  he  might  have  cared, 
are  gone.  But  he  had  the  intellectual  detachment  of  which  the  Bha- 
gavad-gita  has  so  much  to  say.  He  set  store  not  by  the  rewards  of  his 
work,  but  by  its  serviceableness  to  others.  “He  that  loseth  his  life 
for  my  sake  shall  find  it.”  I doubt  not  that  he  has  found  it.  In  June, 
1905,  the  Battle  of  the  Sea  of  Japan  gave  me  occasion  to  say  (in 
volume  9,  page  x)  what,  after  thirteen  years,  I am  glad  to  repeat 
unchanged : 

The  timeliness  of  the  Series  as  a whole  is  an  eloquent  tribute  to  the  discernment 
of  my  loved  and  unforgotten  pupil  and  friend,  Henry  Clarke  Warren.  In  him  were 
united  not  only  the  will  and  the  ability  to  establish  such  a publication  as  this,  but  also 
the  learning  and  insight  which  enabled  him  to  forecast  in  a general  way  its  possibili- 
ties of  usefulness.  He  knew  that  the  East  had  many  a lesson  to  teach  the  West;  but 
whether  the  lesson  be  repose  of  spirit  or  hygiene  of  the  soldier  in  the  field,  whether  it 
be  the  divine  immanence  or  simplicity  of  life  or  the  overcoming  of  evil  with  good,  he 
knew  that  the  first  lesson  to  be  taught  us  was  the  teachable  habit  of  mind. 

If  this  judgment  be  right,  if  these  purposes  have  been  measurably  at- 
tained,— then  Warren  is  worthy  to  be  remembered,  not  only  as  a 
scholar,  but  also  as  a man  of  patriotic  and  practical  public  service. 

Shortly  before  Mr.  Warren’s  death,  I told  him  by  word  of  mouth 
that  I hoped  and  expected  to  take  up  his  work  on  Buddhaghosa’s 
Way  of  Salvation  and  finish  it.  “But,”  I added,  “the  obligation  to 
Professor  Whitney  is  the  prior  one.”  To  “revise,  bring  nearer  to 
completion,  and  edit”  and  issue  Whitney’s  Atharva-veda  took  more  of 
my  best  working-years  than  I care  to  count  up.  But  I have  always 
felt  that  my  frankness,  so  far  from  perturbing  Mr.  Warren,  was  a 
comfort  to  him.  And  now,  since  his  death,  twenty -five  volumes 1 
have  been  printed;  while,  as  for  the  heart-breaking  waste  of  toil  on 
undertakings  which  (by  reason  of  human  frailties,  over-sanguineness, 
hastiness,  dilatoriness,  or  the  supreme  frailty,  death)  have  proved 
abortive,  — “Let  me  not  think  on’t.” 

Meantime,  various  fast-changing  conditions  inspire  me  anew  with 

1 Counting  volumes  16  and  22,  detained,  the  one  in  Germany  and  the  other  in 
Bombay,  by  the  war. 


/ 


A Brief  Memorial 


391 


hope  of  finishing  Warren’s  work,  — hope  somewhat  more  confident  by 
reason  of  bodily  strength.  And  so  I venture  to  print  the  stanzas  which 
I wrote  soon  after  Mr.  Warren’s  death,  when  I supposed  that  there  was 
but  little  left  for  me  to  do,  and  that  I was  “hard  by  the  jungle’s  edge.’’ 
The  third  line  of  the  first  stanza  (“Till  sank  thy  weary  body”)  is  true, 
not  only  in  a figurative  sense,  but  also  in  a literal  one,  as  told  above,  at 
page  381,  paragraph  2.  And  it  may  be  added  that  the  Pali  word  for 
“to  clear”  (sodhaya)  is  used,  not  only  of  a way  through  the  jungle,  but 
also  of  a text,  in  the  sense  of  “clearing  it  of  errors”  or  “editing  it,” 
and  that  “clear”  is  all  the  more  apt  when  the  title  of  the  text  is  The 
Way  (of  Salvation). 


TO  HENRY  CLARKE  WARREN 

Long  didst  thou  toil  this  rugged  Way  to  clear, 
Patience  thine  ax-helve,  learning  keen  the  blade, 

Till  sank  thy  weary  body,  comrade  dear. 

Ere  thou  the  open  and  thy  goal  hadst  made. 

Hard  by  the  jungle’s  edge  thy  task  I took 
To  bring  it  — happy  labor  — to  an  end. 

Now  to  the  West  great  Buddhaghosa’s  book 
And  Eastern  wisdom  in  thy  name  I send. 

Full  fifteen  centuries,  a man  of  might 

This  monk  hath  been  unto  the  morning-land. 

Glad  wouldst  thou  be  that  still  his  ancient  light 
Upon  our  modern  candlestick  should  stand. 

For  well  thou  knewst  that  prophet,  saint,  nor  sage 
No  chosen  people  for  itself  may  claim; 

That  God’s  revealings,  through  each  land  and  age, 
In  voices  manifold,  are  ay  the  same. 


Harvard  University 
July  31,  1918 


CHARLES  ROCKWELL  LANHAN 


HARVARD  ORIENTAL  SERIES 


Founded  in  1891  by  Charles  Rockwell  Lanman  and  Henry  Clarke  Warren. 

Edited,  with  the  cooperation  of  various  scholars,  by  Charles  Rockwell  Lanman, 
A.B.  and  LL.D.  (Yale),  LL.D.  (Aberdeen),  Professor  of  Sanskrit  (since  1880:  Wales 
Professor  since  1903)  at  Harvard  University  (founded,  1636). 

Member  of  the  American  Philosophical  Society  (founded,  1727);  Fellow  of  the 
American  Academy  of  Arts  and  Sciences  (1780);  President  (for  1880-1890)  of  the 
American  Philological  Association  (1869);  President  (for  1907-1908  and  1919-1920) 
of  the  American  Oriental  Society  (1842). 

Honorary  Fellow  of  the  Asiatic  Society  of  Bengal  (Calcutta,  1784);  Honorary 
Member  of  the  Societe  Asiatique  (Paris,  1822);  the  Royal  Asiatic  Society  (London, 
1823),  and  the  Deutsche  Morgenlandische  Gesellschaft  (Leipzig,  1845). 

Honorary  Member  of  the  North-China  Branch  of  the  Royal  Asiatic  Society  (Shang- 
hai), the  Finnish-Ugrian  Society  (Helsingfors),  the  India  Society  (London);  Honorary 
Correspondent  of  the  Archaeological  Department  of  the  Government  of  India;  Foreign 
Member  of  the  Bohemian  Society  of  Sciences  (Prague,  1759);  Member  of  the  Colonial 
Society  of  Massachusetts;  Corresponding  Member  of  the  Academy  of  Sciences  of  the 
Institute  of  Bologna  (1712),  of  the  Society  of  Sciences  at  Gottingen  (1751),  of  the  Russian 
Academy  of  Sciences  (Petrograd,  1725),  and  of  the  Academie  des  Inscriptions  et  Belles- 
Lettres  (1663)  of  the  Institute  of  France. 

Published  by  the  Harvard  University  Press,  Cambridge,  Massachusetts,  U.  S.  of  America. 
The  home  office  of  the  Press  is  at  Randall  Hall,  Cambridge.  The  Agent  of  the  Press 
in  Great  Britain  is  Humphrey  Milford,  Oxford  University  Press,  Amen  Comer,  London, 
E.C.,  England. 

Direct  application  for  books  of  this  Series  may  be  made,  with  remittance,  to  the  Harvard 
University  Press  at  Cambridge,  Massachusetts.  The  volumes  will  then  be  sent  by  mail 
or  parcel-post  direct  to  the  buyer. 

The  list-prices  are  subject  to  a trade-discount.  No  extra  charge  is  made  for  postage.  This 
list  is  here  revised  up  to  date  of  December,  1920.  Prices  of  previous  revisions  are 
cancelled. 

Descriptive  List.  A bound  volume,  containing  a list  of  the  volumes,  and  a brief  memorial 
of  Henry  Clarke  Warren,  joint-founder,  will  be  sent  free  upon  application  to  the  Har- 
vard University  Press,  Cambridge,  Massachusetts.  — The  List  tells  the  general  nature 
and  contents  of  each  work  of  the  Series,  and  the  uses  which  that  work  is  designed  to 
serve.  The  List  gives  also  extracts  from  critical  notices  of  those  works,  taken  from 
various  periodicals  of  high  standing.  Appended  is  a partial  list  of  libraries  where  the 
Series  may  be  found. 

Externals  of  the  volumes.  The  books  of  this  Series  as  a whole  are  printed  on  paper  of  a 
quality  and  tensile  strength  far  above  the  average.  They  are  all  bound  durably  in  full 
buckram.  The  edges  are  cut,  but  the  margins  are  ample;  and  the  tops  are  gilded, 
not  for  ornament,  but  to  make  cleaning  easy.  The  backs  are  properly  lettered.  No 
work  is  issued  until  it  is  complete.  Volume  10  is  royal  quarto  (32  cm.);  volumes  7 
and  8 are  super-royal  octavo  (28  cm.);  the  rest  are  royal  octavo  (26  cm.). 

For  sale  or  public  inspection.  A complete  stock  of  the  publications  of  the  Harvard  Uni- 
versity Press  is  carried  by  the  University  Press  Association,  19  East  47th  Street,  New 
York  City,  and  by  the  Oxford  University  Press  in  London.  Copies  of  this  Series  may 
be  seen  also  in  the  Reading  Room  of  the  Harvard  Library,  Widener  Hall,  Cambridge, 
and  at  Randall  Hall,  Cambridge. 

Some  of  the  public  libraries  in  which  this  Series  may  be  found  are  given  below,  in  a list, 
on  pages  13-15. 


2 


HARVARD  ORIENTAL  SERIES 


LIST  OF  THE  HARVARD  ORIENTAL  SERIES 

REVISED  TO  DECEMBER,  1920 

Volume  1.  Jataka-Mala.  Stories  of  Buddha’s  former  incarnations,  by  Arya  Cura. 
Edited  in  Sanskrit  [Nagari  letters]  by  Professor  Hendrik  Kern,  University  of  Leiden, 
Netherlands.  1891.  Second  issue,  1914.  Pages,  270.  Royal  8°.  Price,  $3. 

A masterpiece,  as  to  language  and  style  and  metrical  form,  of  Buddhist  literature 
of  the  Northern  Canon.  By  the  Honorable  (arya)  Cura.  Stories  used  as  homilies  in 
old  Buddhist  monasteries.  Editio  princeps.  Kern  (1833-1917),  long  the  honored  Dean 
of  the  Dutch  Orientalists,  thought  that  Cura  flourished  not  far  from  600  A.D.,  or  earlier. 
English  translation  by  Speyer,  London,  1895,  Frowde. 

Volume  2.  Sankhya-Pravachana-Bhashya,  or  Commentary  on  the  Exposition  of  the 
Sankhya  philosophy.  By  Vijnana-Bhikshu.  Edited  in  Sanskrit  [Roman  letters]  by 
Professor  Richard  Garbe,  University  of  Tubingen,  Germany.  1895.  Pages,  210. 
Royal  8°.  Price,  $3. 

Sankhya  is  dualistic.  It  recognizes  souls  and  primeval  matter,  but  not  God.  Vijnana, 
however,  is  a pronounced  theist.  But  in  spite  of  his  distortions  of  the  original  system, 
his  Commentary  (about  1550  A.D.)  is  the  fullest  source  that  we  have  for  a knowledge 
of  the  Sankhya  system,  and  one  of  the  most  important  (Garbe’s  Preface).  Garbe  studied 
the  whole  work  with  Bhagavata  Acharya  in  Benares.  German  translation  by  Garbe, 
Leipzig,  1889,  Brockhaus.  Partial  English  version  in  J.  R.  Ballantyne’s  The  Sankhya 
Aphorisms  of  Kapila,  London,  1885,  Triibner. 

Volume  3.  Buddhism  in  Translations.  Passages  selected  from  the  Buddhist  sacred  books, 
and  translated  from  the  original  Pali  into  English,  by  Henry  Clarke  Warren,  late 
of  Cambridge,  Massachusetts.  1896.  Sixth  issue,  1915.  Pages,  540.  Royal  8°.  Price, 
$1.20. 

In  accordance  with  the  author’s  wish,  the  original  price  of  this  beautiful  volume  was 
set  very  low,  at  $1.20.  In  spite  of  greatly  changed  conditions,  that  price  has  been  main- 
tained unaltered. 

Buddhism  portrayed  in  the  words  of  the  Buddhists  themselves.  The  life  of  Buddha 
(a  beautiful  narrative),  his  teachings,  and  his  monastic  order  form  the  substance  of  this 
work.  The  Pali  passages,  done  into  vigorous  English  and  accurately  rendered,  are 
chosen  with  such  broad  and  learned  circumspection  that  they  make  a systematically 
complete  presentation  of  their  difficult  subject.  Warren’s  material  is  drawn  straight 
from  the  fountain-head.  It  is  this  fact  that  has  given  to  his  work  an  abiding  importance 
and  value.  It  has  been  highly  praised  by  competent  judges.  Moreover,  it  has  enjoyed 
a very  wide  circulation  in  America  and  Europe  and  the  Orient.  And  nearly  half  of  the 
work  was  included  by  President  Eliot  in  The  Harvard  Classics  (New  York,  P.  F.  Collier 
and  Son),  of  which  a quarter  of  a million  sets  and  more  have  been  sold.  The  usefulness 
of  Warren’s  work  has  thus  been  incalculably  enhanced. 

The  life  of  Henry  Warren  as  a scholar  is  memorable  in  the  annals  of  American  learn- 
ing. A brief  memorial  of  his  life  and  public  services  is  appended  to  volume  30  of  this 
Series,  of  which  he  was  joint- founder.  It  is  also  issued  with  the  Descriptive  List  of 
this  Series  (see  above,  page  1).  The  List  may  be  had,  free,  upon  application  to  the 
Harvard  University  Press. 

Volume  4.  Karpura-Manjari.  A drama  by  the  Indian  poet  Raja-gekhara  (900  A.D.). 
Critically  edited  in  the  original  Prakrit  [Nagari  letters],  with  a glossarial  index,  and  an 
essay  on  the  life  and  writings  of  the  poet,  by  Sten  Konow,  Professor  of  Indie  Philology 
at  the  University  of  Christiania,  Norway,  and  Epigraphist  to  the  Government  of  India. 


HARVARD  ORIENTAL  SERIES 


3 


— And  translated  into  English  with  introduction  and  notes,  by  C.  R.  Laotian.  1901. 
Pages,  318.  Royal  8°.  Price,  S3. 

A play  of  court-intrigue,  and  the  only  extant  drama  written  entirely  in  Prakrit.  It 
presents  interesting  parallels  with  the  Braggart  Soldier  of  Plautus. 

Volumes  6 and  6.  Brhad-Devata  (attributed  to  Caunaka),  a summary  of  the  deities  and 
myths  of  the  Rig-Veda.  Critically  edited  in  the  original  Sanskrit  [Nagari  letters],  with 
an  introduction  and  seven  appendices  [volume  5],  and  translated  into  English  with 
critical  and  illustrative  notes  [volume  6],  by  Professor  Arthur  Anthony  Macdonell, 
University  of  Oxford.  1904.  Pages,  234 -f  350  = 584.  Royal  8°.  Not  sold  separately. 
Price,  $6. 

The  Great-Deity  (-book),  “ hardly  later  than  400  B.C.,”  is  one  of  the  oldest  books 
ancillary  to  the  Rig-Veda.  It  includes  very  ancient  epic  material:  so  the  story  of 
Urvagl,  the  nymph  that  loved  a mortal  (whence  Kalidasa’s  great  drama,  Urvagi).  The 
text  is  edited  in  a way  that  meets  the  most  rigorous  demands  of  exact  philological 
criticism.  The  typographic  presentation  of  text,  version,  and  notes  (critical  and  ex- 
pository) is  a model  of  convenience. 

Volumes  7 and  8.  Atharva-Veda.  Translated,  with  a critical  and  exegetical  commentary, 
by  William  Dwight  Whitney,  late  Professor  of  Sanskrit  in  Yale  University,  Editor- 
in-Chief  of  The  Century  Dictionary,  an  Encyclopedic  Lexicon  of  the  English  Language.  — 
Revised  and  brought  nearer  to  completion  and  edited  by  C.  R.  Laotian.  1905.  Pages, 
1212.  Super-royal  8°.  Not  sold  separately.  Price,  §10. 

The  Atharva-Veda  is,  next  after  the  Rig-Veda,  the  most  important  of  the  oldest  texts 
of  India.  Whitney  (1827-1894)  was  the  most  eminent  American  philologist  of  his  cen- 
tury, and  these  monumental  volumes  form  the  crowning  achievement  of  his  life-long 
labors  as  an  Indianist.  For  his  translation,  he  expressly  disclaims  finality;  but  his 
austere  self-restraint,  resisting  all  allurements  of  fanciful  interpretation,  makes  of  his 
version,  when  taken  with  his  critical  and  exegetical  commentary,  the  sure  point  of 
departure  for  future  study  of  this  Veda  and  for  its  final  comprehension. 

The  text-critical  notes  form  the  most  important  single  item  of  the  work.  These  give 
the  various  readings  of  the  “ authorities.”  The  term  “ authorities  ” includes  not  only 
manuscripts  (of  Europe,  India,  Kashmir) , but  also  living  reciters  (the  Hindu  equivalents, 
and  in  some  respects  the  superiors,  of  manuscripts) ; and,  in  addition,  the  corresponding 
(and  often  variant)  passages  of  the  other  Vedas.  Whitney  gives  also  the  data  of  the 
scholiast  as  to  authorship  and  divinity  and  meter  of  each  stanza;  extracts  from  the 
ancillary  literature  concerning  ritual  and  exegesis;  and  a literal  translation.  Version 
and  Comment  proceed  pari  passu.  Prefixed  is  an  elaborate  historical  and  critical  intro- 
duction, and  a sketch  of  Whitney’s  life,  with  a noble  medallion  portrait.  A leaf  of  the 
birch-bark  ms.  from  Kashmir  is  beautifully  reproduced  in  color.  The  typography  is 
strikingly  clear. 

Few  texts  of  antiquity  have  been  issued  with  appurtenant  critical  material  of  so 
large  scope.  And  never  before  or  since  has  the  material  for  the  critical  study  of  an 
extensive  Vedic  text  been  so  comprehensively  and  systematically  gathered  from  so 
multifarious  sources,  and  presented  with  masterly  accuracy  in  so  well-digested  form. 

Volume  9.  The  Little  Clay  Cart  (Mrc-chakatika).  A Hindu  drama  attributed  to  King 
Shudraka.  Translated  from  the  original  Sanskrit  and  Prakrits  into  English  prose  and 
verse  by  Arthur  William  Ryder,  Instructor  in  Sanskrit  in  Harvard  University.  1905. 
Pages,  207.  Royal  8°.  Price,  §2. 

A play  of  such  variety,  humor,  and  swift-moving  action,  that  it  has  often  been  pro- 
duced on  the  modem  stage.  Version,  true  and  spirited.  “ The  champagne  has  been 


4 


HARVARD  ORIENTAL  SERIES 


decanted,  and  has  not  lost  its  fizz.”  Noble  typography  (Merrymount  Press).  Most 
books  of  tins  Series  are  technical.  This  one,  like  Warren’s  Buddhism,  may  be  happily 
chosen  as  a gift-book. 

Volume  10.  Vedic  Concordance:  being  an  alphabetic  index  to  every  line  of  every  stanza 
of  the  published  Vedic  literature  and  to  the  liturgical  formulas  thereof,  that  is,  an  index 
[in  Roman  letters]  to  the  Vedic  mantras,  together  with  an  account  of  their  variations  in 
the  different  Vedic  books.  By  Professor  Maurice  Bloomfield,  of  the  Johns  Hopkins 
University,  Baltimore.  1906.  Pages,  1102.  Royal  4°.  Price,  $15. 

The  Vedas  are,  in  general,  the  oldest  extant  records  of  the  antiquity  of  India,  and 
indeed  of  Indo-European  antiquity.  They  are  the  sacred  books  of  the  oldest  religion 
of  the  Hindus.  They  represent  parts  of  a mass  of  traditional  material,  current  in  the 
various  schools  of  Vedic  learning,  and  handed  down  from  teacher  to  pupil  by  word  of 
mouth.  What  was  originally  one  and  the  same  stanza,  appears  in  the  texts  of  the 
various  schools  in  more  or  less  varying  forms.  The  variations  are  often  such  as  appear 
in  the  varying  forms  of  popular  ballads  or  of  church  hymns.  Thus  it  happens  that  the 
texts  of  these  different  Vedic  schools  are  often  virtually  related  to  each  other  and  to 
their  presumable  original,  as  are  the  several  kindred  manuscripts  of  (let  us  say)  a Greek 
play  to  each  other  and  to  the  archetype  from  which  they  are  descended.  The  comparison 
of  these  variant  forms  of  a given  text  is  often  indispensable  for  ascertaining  its  original 
form  and  true  meaning.  This  comparison  is  just  what  the  Concordance  enables  us 
easily  to  effect.  It  is  a tool  of  the  very  first  importance  for  future  editors  and  revisers 
and  translators  of  Vedic  texts. 

The  Concordance  covers  nearly  all  the  important  published  texts,  and  is  in  one  single 
alphabetic  arrangement  and  one  single  volume.  It  is  a royal  quarto  of  over  1100  pages, 
of  double  columns,  containing  125,000  lines  or  more.  For  the  fines  of  the  Rig-Veda 
alone,  about  40,000  entries  are  required.  The  fines  of  the  Atharva-Veda  by  themselves 
would  require  over  18,000  entries,  but  are  often  merged  with  those  of  their  Rig-Veda 
correspondents.  No  less  than  119  texts  have  been  drawn  upon  for  contributions  to  the 
work. 

The  book  was  printed  (in  the  early  years  of  the  century)  in  a limited  edition  of  1000 
copies,  now  half  exhausted;  and  was  printed,  not  from  electrotype  plates,  but  from 
type.  The  expense  in  money  alone,  to  say  nothing  of  scholarly  labor,  was  about  seven 
thousand  dollars.  It  is  not  likely  that  any  publisher  or  scholar  will  soon  undertake  a 
new  edition.  For  many  decades,  doubtless,  the  work  will  maintain  its  value  unimpaired, 
an  enduring  monument  to  the  industry  and  learning  and  resolute  will  of  Professor 
Bloomfield. 

Volume  11.  The  Pancha-tantra:  a collection  of  ancient  Hindu  tales,  in  the  recension 
(called  Panchakhyanaka,  and  dated  1199  A.D.)  of  the  Jaina  monk,  Puma-bhadra, 
critically  edited  in  the  original  Sanskrit  [in  Nagarl  letters;  and,  for  the  sake  of  beginners, 
with  word-division]  by  Dr.  Johannes  Hertel,  Professor  am  koniglichen  Realgymna- 
sium,  Doebeln,  Saxony.  1908.  Pages,  344.  Royal  8°. 

Volume  12.  The  Panchatantra-text  of  Purnabhadra:  critical  introduction  and  list  of 
variants.  By  Professor  Hertel.  1912.  Pages,  246.  Royal  8°. 

Volume  13.  The  Panchatantra-text  of  Purnabhadra,  and  its  relation  to  texts  of  allied 
recensions,  as  shown  in  Parallel  Specimens.  By  Professor  Hertel.  1912.  Pages,  10: 
and  19  sheets,  mounted  on  guards  and  issued  in  atlas-form.  Royal  8°.  Volumes  11-13 
not  sold  separately.  Price  of  all  three  together,  $4. 

Volume  14.  The  Panchatantra:  a collection  of  ancient  Hindu  tales,  in  its  oldest  recension, 
the  Kashmirian,  entitled  Tantrakhyayika.  The  original  Sanskrit  text  [in  Nagari  letters], 


HARVARD  ORIENTAL  SERIES 


5 


editio  minor,  reprinted  from  the  critical  editio  major  which  was  made  for  the  Konigliche 
Gesellsehaft  der  Wissenschaften  zu  Gottingen,  by  Professor  Hertel.  1915.  Pages,  160. 
Royal  8°.  Price,  $2. 

For  two  thousand  years  and  more,  the  tales  of  the  Panchatantra  have  instructed 
and  delighted  the  Hindus.  The  Panchatantra  has  exercised  a greater  influence  than 
any  other  work  of  India  upon  the  literature  of  the  world.  It  was  the  Panchatantra  that 
formed  the  basis  of  the  studies  of  the  immortal  pioneer  in  the  field  of  comparative 
literature,  Theodor  Benfey.  His  Pantschatantra  laid  the  foundation  of  the  scientific 
treatment  of  the  history  of  the  fable.  From  the  Panchatantra  there  came  the  lost 
Pahlavi  translation,  among  whose  efHuxes  are  some  of  the  most  famous  books  of  south- 
western Asia  and  of  Europe,  the  Arabic  Kalilah  and  Dimnah,  the  Directorium  of  John 
of  Capua  (1270),  the  Buch  der  Beispiele  (1483)  in  German  of  great  vigor  and  beauty,  — 
and  so  on,  down  to  that  gem  of  racy  Tudor  English,  Sir  Thomas  North’s  translation 
of  Doni  (1570),  reprinted  by  Joseph  Jacobs,  London,  1888. 

Hertel  gives  us  here  one  recension  of  known  authorship  and  date  (1199),  and  another, 
the  Kashmirian,  many  centuries  older.  To  volume  11,  Lanman  adds  an  essay  on  The 
Externals  of  Indian  Books.  Of  the  Kashmirian  recension,  Hertel  made  a German 
version  (Berlin,  1909,  Teubner).  The  typography  of  both  editions  is  clear  and  beautiful. 
The  confusing  emboxments  of  the  stories  (a  second  in  the  first,  a third  in  the  second, 
and  so  on)  are  disentangled  in  a most  ingenious  and  simple  way. 

Volume  15.  Bharavi’s  poem  Kiratarjuniya,  or  Arjuna’s  combat  with  the  Kirata.  Trans- 
lated from  the  original  Sanskrit  into  German,  and  explained,  by  Carl  Cappeller,  Pro- 
fessor at  the  University  of  Jena.  1912.  Pages,  232.  Royal  8°.  Price,  82. 

The  subject-matter  is  taken  from  the  great  epic  of  India,  the  Maha-Bharata.  Like 
the  Ajax  of  Sophocles  as  compared  with  the  Ajax  of  Homer,  this  poem  is  an  instructive 
example  for  the  student  of  literary  evolution  or  literary  genetics.  For  centuries  it  has 
been  acknowledged  in  India  as  one  of  the  six  Maha-kavyas  or  most  distinguished  speci- 
mens of  artificial  poetry,  a masterpiece  of  its  kind. 

Volume  16.  Cakuntala,  a Hindu  drama  by  Kalidasa:  the  Bengali  recension,  critically 
edited  in  the  original  Sanskrit  and  Prakrits  by  Richard  Pischel,  late  Professor  of 
Sanskrit  at  the  University  of  Berlin.  Pages,  about  250.  Royal  8°. 

As  descendants  of  Bharata,  the  Hindus  are  called  Bharatans.  Their  “ continent  ” 
is  called  Bharata-varsha,  and  their  great  epic  is  called  the  Great  Bharatan  (Story  or 
Fight),  Maha-Bharata.  Qakuntala  is  the  mother  of  Bharata,  and  the  beautiful  story 
of  her  birth  and  life  is  told  in  the  Great  Epic.  This  play  is  a dramatization  of  that  story, 
and  is  the  masterpiece  of  the  literature  of  India. 

In  1898,  Pischel  wrote:  “ Es  ist  der  sehnlichste  Wunsch  meines  Lebens  eine  korrekte 
Ausgabe  zu  machen.”  His  Prakrit  Grammar  was  off  his  hands  in  1900.  In  1902  he 
was  called  to  the  Berlin  professorship.  The  six  years  of  his  tenancy  were  crowded  with 
toil  (finds  from  Chinese  Turkestan,  etc.).  Then  came  the  call  to  Calcutta,  and,  in  1908, 
his  death  at  the  threshold  of  India.  Under  many  difficulties,  the  book  (all  but  a couple 
of  sheets)  was  printed  at  Stuttgart  (Kohlhammer).  Then  came  the  world-conflagration. 
We  hope  to  complete  and  issue  the  work. 

Volume  17.  The  Yoga-system  of  Patanjali,  or  the  ancient  Hindu  doctrine  of  concentration 
of  mind.  Embracing  the  Mnemonic  Rules,  called  Yoga-sutras,  of  Patanjali;  and  the 
Comment,  called  Yoga-bhashya,  attributed  to  Veda-Vyasa;  and  the  Explanation, 
called  Tattva-vaigaradl,  of  Vachaspati-Migra.  Translated  from  the  original  Sanskrit 
by  James  Haughton  Woods,  Professor  of  Philosophy  in  Harvard  University.  1914. 
Pages,  422.  Royal  8°.  Price  84. 


6 


HARVARD  ORIENTAL  SERIES 


Three  works  in  one  pair  of  covers.  The  Rules  are  a set  of  mental  pegs  on  which  to 
hang  the  principles  and  precepts  of  a system  which  you  must  learn  from  the  living 
teacher  of  your  “ school.”  The  Comment  is  a reinvestiture  of  the  skeleton  of  the  Rules 
with  the  flesh  and  blood  of  comprehensible  details.  And  the  Explanation  is  of  course 
a commentary  on  the  Comment.  The  Comment  is  the  oldest  written  systematic  expo- 
sition of  Yoga-doctrine  in  Sanskrit  that  we  possess. 

Of  the  Hindu  philosophies,  by  far  the  most  important  are  the  ancient  dualism  called 
Sankhya,  the  monism  of  the  Vedanta,  and  the  Yoga-system.  Kautilya,  prime-minister 
of  Chandragupta  (30.0  B.C.),  mentions  Sankhya  and  Yoga  as  current  in  his  day.  But 
the  elements  of  Yoga,  rigorous  austerities  and  control  of  the  senses,  are  indefinitely 
antique,  and  are  one  of  the  oldest  and  most  striking  products  of  the  Hindu  mind  and 
character. 

When  one  considers  the  floods  of  pseudo-scientific  writing  with  which  the  propagan- 
dists of  Indian  “ isms  ” in  America  have  deluged  us,  one  is  the  better  prepared  to  appre- 
ciate the  self-restraint  of  Dr.  Woods  in  keeping  all  that  pertains  to  miracle-mongering 
and  sensationalism  in  the  background,  and  in  devoting  himself  to  the  exposition  of  the 
spiritual  and  intellectual  aspects  of  Yoga.  His  work  “ continues  the  tradition  of  austere 
scholarship  ” which  has,  from  the  beginning,  characterized  the  Harvard  Oriental  Series. 

Volumes  18  and  19.  The  Veda  of  the  Black  Yajus  School,  entitled  Taittirfya  Samhita. 

Translated  from  the  original  Sanskrit  prose  and  verse,  with  a running  commentary. 
By  Arthur  Berriedale  Keith,  D.C.L.  (Oxford),  of  the  Inner  Temple,  Barrister-at- 
law,  and  of  His  Majesty’s  Colonial  Office,  sometime  Acting  Professor  of  Sanskrit  at  the 
University  of  Oxford,  Author  of  ‘ Responsible  Government  in  the  Dominions.’  Volume 
18,  kanflas  I— III;  volume  19,  kanflas  IV-VII.  1914.  Pages  464  +374  = 838.  Royal  8°. 
Price  $7.  Not  sold  separately. 

* The  Rig-Veda  holds  unquestioned  primacy  in  the  sacred  literature  of  the  Hindus; 
but  their  greatest  mediaeval  scholiast  on  the  Vedas,  Sayana,  did  not  write  his  commen- 
tary on  the  Rig-Veda  until  after  his  commentary  on  the  Yajur-Veda,  because  (as  he 
expressly  tells  us)  of  the  transcendent  importance  of  the  Yajur-Veda  for  the  sacrifice. 
The  Yajur-Veda  is  the  Veda  of  sacrificial  formulas.  An  accurate  edition  of  the  Taittirlya- 
Samhita  was  published  in  1871-2  by  Weber.  It  waited  nigh  fifty  years  for  a translator. 

For  the  difficult  task  of  translation,  no  English  or  American  Sanskritist  was  so  well 
qualified  by  previous  studies  as  Keith.  To  it  he  has  brought  his  wide  and  varied  learn- 
ing, and  with  such  effectiveness  as  to  produce  a work,  which,  in  spite  of  its  large  extent, 
is  notable  for  its  well-rounded  completeness.  The  entire  text  is  translated.  The  com- 
mentary runs  pari  passu  with  the  version,  embodies  the  gist  of  Savana’s  scholia,  and  is 
presented  with  the  utmost  typographical  perspicuity.  An  elaborate  introduction  is 
given,  treating  of  the  relation  of  this  text  to  kindred  texts,  its  contents,  language,  style, 
and  date  (‘about  600  B.C.’),  and  the  religious  ritual  of  ancient  India. 

Volumes  20  and  24.  Rig-Veda  Repetitions.  The  repeated  verses  and  distichs  and  stanzas 
of  the  Rig-Veda  in  systematic  presentation  and  with  critical  discussion.  By  Maurice 
Bloomfield,  Professor  of  Sanskrit  and  Comparative  Philology  in  the  Johns  Hopkins 
University,  Baltimore.  1916.  Pages,  508 +206  = 714.  Royal  8°.  Not  sold  separately. 
Price,  $5. 

Volume  20  contains  Part  1:  The  repeated  passages  of  the  Rig-Veda,  systematically 
presented  in  the  order  of  the  Rig-Veda,  with  critical  comments  and  notes.  Volume  24 
contains  Part  2:  Comments  and  classifications  from  metrical  and  lexical  and  gram- 
matical points  of  view,  and  from  the  point  of  view  of  the  themes  and  divinities  of  the 
repeated  passages.  Also  Part  3:  Lists  and  indexes. 


HARVARD  ORIENTAL  SERIES 


7 


The  aim  of  this  work  is  to  help  us  to  understand  the  oldest  religious  document  of 
Indo-European  antiquity.  The  arrangement  of  Part  1 enables  the  student  to  bring 
under  his  eye  at  one  time  all  the  passages  that  he  needs  to  compare,  and  to  do  so  with 
utmost  ease  and  speed.  The  material  of  this  work  was,  from  a typographical  point  of 
view,  exceedingly  intractable.  The  result  as  a whole  is  a marvel  of  clarity  and  con- 
venience. 

This  work  is  the  first  of  three  natural  sequels  to  Bloomfield’s  great  Vedie  Concordance: 
1.  The  Rig-Veda  Repetitions;  2.  The  Reverse  Concordance;  3.  The  Vedic  Variants. 
A draft  of  the  second  has  been  actually  prepared  by  Bloomfield.  And  he  and  Edgerton 
have  in  hand  the  first  draft  of  the  third,  a systematic  presentation  and  critical  discussion 
of  the  variant  readings  of  the  Vedic  texts. 

Volumes  21  and  22  and  23.  Rama’s  Later  History,  or  Uttara-Rama-Charita,  an  ancient 
Hindu  drama  by  Bhavabhuti.  Critically  edited  in  the  original  Sanskrit  and  Prakrit, 
with  an  introduction  and  English  translation  and  notes  and  variants,  etc.  By  Shripad 
Krishna  Belvalkar,  Graduate  Student  of  Harvard  University.  (Now,  1920,  Professor 
of  Sanskrit  at  Deccan  College,  Poona,  India.) 

Dr.  Belvalkar,  when  returning  to  India  in  1914  from  his  studies  at  Harvard,  shipped 
his  manuscript-collations  and  other  papers  and  his  books  by  the  German  freighter, 
Fangturm.  In  August,  1914,  the  Fangturm  was  interned  at  the  port  of  Palma,  Balearic 
Islands.  In  1919,  she  was  released.  In  May,  1920,  Dr.  Belvalkar  recovered  his  papers. 

Volume  21  was  issued  in  1915,  complete. 

Of  volume  22,  the  first  92  pages,  containing  the  text  of  the  whole  play,  have  been 
in  print  since  January,  1915,  awaiting  for  nigh  five  and  one-halfj  years  the  recovery  of 
the  material  for  the  rest  of  the  book. 

Of  volume  23,  the  material  included  collation-sheets  giving  the  readings  of  manu- 
scripts from  widely-separated  parts  of  India,  from  Nepal  to  Madras,  from  Calcutta  to 
Bombay.  In  spite  of  the  generous  assistance  of  His  Majesty’s  Secretary  of  State  for 
India  in  Council,  the  work  of  getting  the  loan  of  these  mss.  was  so  great  that  it  seemed 
best  not  to  try  to  do  it  again,  but  to  await  the  release  of  the  Fangturm.  — There  is 
hope  now  that  volumes  22  and  23  may  be  issued. 

Volume  21.  Rama’s  Later  History.  Part  1.  Introduction  and  translation.  (Prefixed  is 
a convenient  synoptic  analysis  of  the  play.  The  introduction  treats  of  Bhavabhuti’s 
fife  and  date  and  works,  and  includes  a summary  of  the  Rama-story  as  given  by  the 
Ramayana.  Lanman  adds  an  essay  entitled  ‘ A method  for  citing  Sanskrit  dramas.’ 
The  method  is  very  simple  and  practical.)  1915.  Royal  8°.  Pages  190.  Price,  §2. 

Volume  22.  Rama’s  Later  History.  Part  2.  The  text,  with  index,  glossaries,  etc.  (This  was 
printed  at  Bombay,  with  the  exquisitely  beautiful  type,  newly  cast  for  this  work,  of 
Javaji’s  Nirnaya  Sagara  Press,  and  upon  paper  made  expressly  for  this  edition  at  the 
Wolvercote  Mill  of  Oxford.  Each  Prakrit  speech  is  followed  by  the  Sanskrit  version 
in  immediate  sequence. ) See  above. 

Volume  23.  Rama’s  Later  History.  Part  3.  Explanatory  and  critical  epilogue.  (Critical 
account  of  the  manuscripts.  Running  expository  comment.  The  variant  readings  of 
the  mss.  The  typographical  ‘make-up’  of  Comment  and  Variants  into  pages  is  such 
that  they  go  pari  passu.  These  epilegomena  close  with  an  essay  on  the  two  text-traditions 
of  the  play,  a time-analysis,  a note  on  the  Hindu  stage,  etc.)  See  above. 

Volume  24.  Rig-Veda  Repetitions.  Parts  2 and  3.  By  Professor  Bloomfield.  Described 
above,  with  volume  20. 


8 


HARVARD  ORIENTAL  SERIES 


Volume  25.  Rig-Veda  Brahmanas:  The  Aitareya  and  Kausitaki  Brahmanas  of  the  Rig- 
Veda.  Translated  from  the  original  Sanskrit.  By  Arthur  Berriedale  Keith,  D.C.L., 
D.Litt.,  of  the  Inner  Temple,  Barrister-at-law,  Regius  Professor  of  Sanskrit  and  Com- 
parative Philology  at  the  University  of  Edinburgh.  1920.  Pages,  567.  Royal  8°. 
Price  $5. 

In  August,  1915,  this  work  was  ready  for  printing.  In  August,  1916,  it  was  delivered 
to  the  Controller  of  the  Oxford  University  Press.  In  1918,  the  Press  had  nigh  350  men 
at  the  war.  Of  the  older  men  who  were  left,  many  were  busy  with  urgent  war-work,  such 
as  a Report  on  Trench-fever  for  the  American  Expeditionary  Force.  And  when,  after 
the  armistice,  the  printing  was  resumed,  the  author  was  engrossed  in  the  work  of  Lord 
Crewe’s  Committee  on  the  Home  Administration  of  Indian  Affairs. 

The  Vedic  literature  falls  into  three  clearly  sundered  groups:  the  Vedic  hymns  or 
Mantras;  the  Brahmanas,  * the  priestlies  ’ or  ‘ priestly  (discourses)  and  the  Sutras. 
Keith  thinks  that  the  Aitareya  is  not  later  than  600  b.c.  The  plan  of  the  work  is  like 
that  of  volumes  18-19:  elaborate  introduction;  translation;  running  comment  on  the 
same  page.  The  skill  of  the  priestly  story-tellers  is  at  its  best  in  the  splendid  legend  of 
Cunahgepa  (threatened  sacrifice  of  son  by  father:  cf.  Isaac,  Iphigeneia,  Phrixos). 
Despite  the  pseudo-profundity  and  puerility  of  the  Brahmanas,  they  are  of  genuine 
significance  to  the  student  of  Hindu  antiquity,  social  and  religious.  And  they  are  in 
fact  the  oldest  Indo-European  prose  extant. 

Volumes  26  and  27.  Vikrama’s  Adventures,  or  The  Thirty-two  Tales  of  the  Throne.  A 
collection  of  stories  about  King  Vikrama,  as  told  by  the  Thirty-two  Statuettes  that 
supported  his  throne.  Edited  in  four  different  recensions  of  the  Sanskrit  original 
(Vikrama-charita  or  Sinhasana-dvatringaka)  and  translated  into  English  with  an 
introduction,  by  Franklin  Edgerton,  Assistant  Professor  of  Sanskrit  at  the  University 
of  Pennsylvania.  Nearly  ready. 

Vikrama’s  Adventures  is  one  of  the  most  famous  story-books  of  mediaeval  India. 
Vikrama  is  one  of  the  most  noted  quasi-historical  heroes  of  his  times.  His  magic  throne, 
hidden  upon  his  death,  is  discovered  by  a later  king,  Bhoja.  Each  of  the  thirty-two 
(dva-tringat)  statuettes  that  support  his  throne  (sinhasana)  tells  one  story  to  Bhoja. 
Hence  the  alternative  title.  The  theme  of  the  tales  is  Vikrama,  who  is  meant  to  serve 
as  a kind  of  Hindu  King  Arthur,  an  example  for  real  kings. 

Edgerton  hopes  that  his  work  may  prove  suggestive  as  a model  for  students  of  com- 
parative literature.  The  text  of  each  of  the  four  recensions  (Southern,  Metrical,  “ Brief,” 
Jainistic)  is  printed  in  horizontally  parallel  sections,  so  that  each  page  contains  those 
parts  which  correspond  to  each  other  in  substance.  And  the  translation  is  treated  in 
like  manner.  Comparisons  are  thus  facilitated  to  a degree  never  before  attained  in  a 
work  of  this  kind.' 

From  all  this,  Edgerton  reconstructs,  with  some  detail,  and  with  reasonable  certainty, 
the  original  work  from  which  the  current  versions  are  derived.  This  he  presents  in  the 
form  of  a Composite  Outline,  the  concrete  solution  of  a problem  in  literary  genetics. 

Volumes  28  and  29  and  30.  Buddhist  Legends.  Translated  from  the  original  Pali  text  of 
the  Dhammapada  Commentary,  by  Eugene  Watson  Burlingame,  Fellow  of  the  Ameri- 
can Academy  of  Arts  and  Sciences,  sometime  Harrison  Fellow  for  Research  at  the 
University  of  Pennsylvania  and  Johnston  Scholar  in  Sanskrit  at  the  Johns  Hopkins 
University  and  Lecturer  on  Pali  in  Yale  University.  1921.  Pages,  366  +370+378  = 
1114.  Royal  8°.  Not  sold  separately.  Price  $15. 

Dhdmma-pada,  or  Way  of  Righteousness,  is  the  name  of  one  of  the  canonical  books 
of  the  Buddhist  Sacred  Scriptures.  It  consists  of  423  stanzas.  These  are  reputed  to  be 


HARVARD  ORIENTAL  SERIES 


9 


the  very  words  of  the  Buddha  himself.  The  Dhammapada  Commentary,  composed 
by  an  unknown  author  in  Ceylon  about  450  a.d.,  purports  to  tell  the  circumstances 
under  which  Buddha  uttered  each  one  of  these  stanzas.  In  telling  them,  it  narrates 
299  stories  or  legends.  These  stories  are  the  preponderating  element  of  the  Commentary, 
and  it  is  these  which  are  here  translated. 

In  style  and  substance  the  tales  resemble  those  of  the  famous  Jataka  Book,  the 
Buddhist  Acta  Sanctorum,  a counterpart  of  the  Legends  of  the  Christian  Saints.  And 
they  present  many  parallels  to  well-known  stories  of  mediaeval  literature,  Oriental  and 
European.  For  the  comparative  study  of  such  parallels,  Dr.  Burlingame’s  Synopses, 
clear  and  brief,  will  prove  a very  great  convenience.  His  vigorous  diction  suggests 
familiarity  with  such  “ wells  of  English  undefyled  ” as  the  Bible  and  the  Book  of  Com- 
mon Prayer.  The  work  gives  a vivid  picture  of  the  every-day  life  of  the  ancient  Buddhists 
— monks,  nuns,  lay  disciples.  It  is  thus,  incidentally,  an  admirable  preparative  for 
the  study  of  the  more  difficult  Buddhist  books  in  the  original.  As  especially  attractive 
stories  may  be  cited:  Lean  GotamI  seeks  mustard-seed  to  cure  her  dead  child;  Murder 
of  Great  Moggallana;  Buddha  falsely  accused  by  Chincha;  Visakha;  the  Hell-pot. 
A critical  and  historical  introduction  is  prefixed.  At  the  end  is  an  intelligent  index, 
modeled  after  that  of  George  Foot  Moore’s  History  of  Religions. 

In  September,  1909,  Mr.  Burlingame  came  to  Harvard  University  to  pursue  his  studies 
with  Mr.  Lanman.  It  was  at  the  suggestion  of  the  latter  that  Mr.  Burlingame  undertook 
the  task  of  translating  into  English  the  Dhammapada  Commentary.  He  first  made  a 
table  of  contents  of  the  work,  giving  the  title  of  each  story  and  the  place  of  its  occurrence 
in  the  Burmese  text  and  also  in  the  Cingalese  text.  He  added  an  index  to  the  titles,  and 
an  extremely  good  analysis  of  Books  1 to  4.  This  most  useful  preliminary  work  was 
formally  presented  to  the  American  Academy  of  Arts  and  Sciences  on  December  8,  1909, 
by  Mr.  Lanman.  The  manuscript  of  the  article  was  delivered  February  5,  1910,  and 
published  soon  after  as  pages  467-550  of  volume  45  of  the  Proceedings  of  the  Academy. 
The  admirably  elaborated  manuscript  of  the  entire  translation  of  the  Dhammapada 
Commentary  was  delivered  by  its  author  on  January  10,  1917,  just  before  the  War. 


10 


HARVARD  ORIENTAL  SERIES 


THE  HARVARD  UNIVERSITY  PRESS 
publishes  other  works  relating  to  India,  as  follows: 

Sanskrit  Reader:  Text  and  Vocabulary  and  Notes.  By  Charles  Rockwell  Lanman, 
Wales  Professor  of  Sanskrit  at  Harvard  University.  Seventh  issue,  1920.  Royal  8°. 
Pages,  430.  Price,  S3. 

The  Reader  furnishes  the  text  for  60  or  80  lessons,  and  with  it,  the  needed  lexicon  and 
notes.  The  notes  make  constant  reference  to  Whitney’s  Sanskrit  Grammar:  see  below. 
These  two  volumes  supply  all  that  is  strictly  indispensable  for  the  beginner.  The  text 
is  in  the  Oriental  (Nagari)  letters;  but  a transliteration  of  the  first  four  pages  in  Roman 
letters  is  added.  The  Reader  is  designed  especially  to  meet  the  needs  of  those  who  have 
not  the  aid  of  a teacher. 

The  text  is  chosen:  1.  from  Classical  Sanskrit  works  (Nala-story,  fables  of  Hitopadega, 
“ Manu’s  Laws  ”);  and  2.  from  the  Vedic  literature  (Rig-Veda  hymns,  Brahmanas, 
Sutras  for  wedding  and  burial).  A literary-historical  introduction  is  given  for  each  kind 
of  text.  The  vocabulary  is  in  Roman  letters,  and  is  elaborated  with  the  utmost  care. 
Special  heed  is  given  to  the  development  of  the  meanings  (semantics:  pada,  foot,  leg, 
leg  of  lamb,  quarter,  quarter  of  a four-lined  stanza,  line,  line  of  a three-lined  stanza), 
and  also  to  the  etymological  cognates  in  English,  Greek,  and  so  on  (ta-d,  to,  'Sae-t, 
tha-t,  is-tu-d). 

Parts  of  Nala  and  Hitopadesha  in  English  letters.  Prepared  by  C.  R.  Lanman.  1889. 

Royal  8°.  Pages,  50.  Price,  50  cents. 

A reprint  of  the  first  44  pages  of  the  Reader  (see  above),  transliterated  from  the 
Oriental  characters  into  English  letters.  It  corresponds  page  for  page  and  line  for  line 
with  its  original,  so  that  the  references  of  the  Vocabulary  and  Notes  of  the  Reader 
apply  exactly  to  this  reprint.  With  the  Grammar  and  Reader  and  this  reprint,  the 
student  is  enabled  to  acquire  a knowledge  of  the  structure  of  the  Sanskrit  and  to  do 
some  reading,  without  first  learning  the  Oriental  letters. 

Sanskrit  Grammar:  including  both  the  Classical  language,  and  the  older  dialects  of  Veda 
and  Brahmana.  By  William  Dwight  Whitney,  late  Professor  of  Sanskrit  at  Yale 
University.  Fourth  issue  of  second  edition,  1921.  8°.  Pages,  578.  Price,  $4.50. 

The  greatest  extant  repository  of  the  grammatical  facts  concerning  the  Sanskrit 
language.  A masterpiece  of  orderly  arrangement.  Prefixed  is  a brief  account  of  the 
literature  of  India. 

Vedanta  Philosophy.  Outline  of  the  Vedanta  system  of  philosophy  according  to  Shankara. 
By  Paul  Deussen.  Translated  by  James  H.  Woods,  Professor  of  Philosophy  at  Har- 
vard University,  and  Catharine  B.  Runkle  of  Cambridge,  Massachusetts.  Second 
edition.  1915.  8°.  Pages,  56.  Price,  50  cents. 

This  book,  a translation  of  the  summary  given  by  Deussen  at  the  end  of  his  monu- 
mental work,  Das  System  des  Vedanta,  was  first  published  in  1906.  Since  then,  thanks 
to  the  learning  and  enthusiasm  of  Charles  Johnston,  the  whole  great  work  has  been  made 
accessible  in  an  English  version  (Chicago,  1912,  The  Open  Court  Publishing  Company). 
Nevertheless,  the  small  book  was  so  inexpensive  and  practical,  that  a new  edition  was 
made  in  1915.  The  summary,  although  brief  and  compact,  is  yet  so  lucid  and  adequate, 
— in  short,  so  altogether  admirable,  that  it  is  not  likely  soon  to  be  superseded  by  a 
better  exposition  of  what  has  been  to  untold  millions  at  once  a philosophy  and  a religion. 


HARVARD  ORIENTAL  SERIES 


11 


IN  PREPARATION 

Sanskrit  Grammar.  The  essentials,  in  briefest  form  and  for  beginners,  as  to  sounds  and 
sound-changes  and  inflection.  With  an  appendix  of  linguistic  Comment,  entirely 
separate  from  the  Grammar,  and  drawn  from  English  and  Greek  and  Latin.  By  C.  It. 
Lanman.  1921.  Royal  8°.  Pages,  about  50  + 50.  Price,  $1. 

Of  all  the  Indo-European  languages,  Sanskrit  is  incomparably  well  adapted  as  an 
elementary  study  for  the  purposes  of  mental  discipline  in  general  and  of  rigorous  lin- 
guistic training  in  particular.  The  transparency  of  its  structure  is  absolutely  unique. 
The  various  elements  — prefix,  root,  derivative  suffix,  inflectional  ending  — which 
in  synthesis  constitute  the  word,  are  easily  made  the  subject  of  quick  and  certain  analysis 
by  the  veriest  beginner.  Thus  Sanskrit  serves  best  to  reveal  the  fundamental  principles 
which  underlie  the  structure  of  English,  Greek,  Latin,  etc.  For  these  have  suffered 
linguistic  erosion  to  such  a degree  that  their  original  structural  features  are  often  no 
longer  recognizable.  The  habit  and  power  of  alert  observation  and  of  linguistic  reflection 
(such,  for  example,  as  shows  you  without  reference  to  any  book,  the  connection  of  batch 
with  bake,  of  fil-th  with  foul,  of  gris-t  with  grind)  are  best  won  by  the  study  of  some 
foreign  language.  One  single  year  of  Sanskrit  may,  with  proper  books,  be  made  so 
fruitful,  that  any  intending  Anglicist  or  Hellenist  or  Latinist  may  well  hesitate  to 
forego  the  unmatched  opportunity  which  it  offers  for  winning  a habit  and  a power  that 
shall  enable  him  to  tackle  his  English  or  his  Greek  or  his  Latin  more  vigorously  and 
effectively. 

For  this  purpose,  the  mastery  of  Oriental  alphabets  is  of  no  use  whatever.  The 
inflections  and  sound-changes  of  Sanskrit  are  far  less  difficult  than  is  commonly  supposed, 
and  are  positively  easy  if  you  separate  the  difficulties  of  the  language  from  those  of  the 
writing.  Therefore  this  grammar  prints  all  Sanskrit  words  in  Roman  letters.  The 
use  of  Roman  letters  makes  clear  to  the  eye,  instantly  and  without  a word  of  comment, 
countless  facts  as  to  the  structure  and  analysis  of  the  forms.  And  by  combining  in- 
genious typographic  arrangement  with  the  use  of  Roman  letters,  it  is  possible  to 
accomplish  wonders  for  the  visualizing  memory. 

The  explanatory  or  illustrative  matter,  drawn  from  English,  Greek,  and  Latin,  will 
be  found  helpful  and  often  entertaining.  Thus  palatalization  (important  in  Sanskrit: 
k becomes  ch,  g becomes  j)  is  illustrated  by  drink  drench,  hang  hinge,  and  so  on.  The 
section-numbers  of  the  Comment  correspond  throughout  with  those  of  the  Grammar,, 
so  that  reference  from  the  one  to  the  other  is  ‘ automatic.’ 

Bharatan  Readings.  Easy  and  interesting  stories  from  the  Maha-Bharata  in  the  original 
Sanskrit.  Printed  in  Roman  letters,  with  a literal  English  version.  By  C.  R.  Lanman. 

These  show  to  the  beginner  how  exceedingly  easy  the  easy  epic  texts  are.  They  are 
chosen  with  common  sense  and  good  taste,  and  are  purged  of  long-winded  descriptive 
passages.  They  are  in  simple  unstilted  language,  entertaining,  full  of  swift-moving 
action  and  incident.  Among  them  are  the  story  of  Cakuntala  (heroine  of  the  master- 
piece of  the  Hindu  drama,  and  mother  of  BhSxata:  see  above,  page  5),  the  Flood,  the 
great  Gambling-scene,  the  Night-scene  on  the  Ganges  (in  which  the  fallen  heroes  come 
forth  from  the  river  and  talk  with  the  living),  Vipula  (who  restrains  Ruchi  from  a lapse 
of  virtue  by  hypnotizing  her),  the  Man  in  the  Pit  (prototype  of  the  famous  mediaeval 
allegory),  Nala  and  Damayantl  (cut  down  from  a thousand  stanzas  to  a few  hundred), 
and  so  on.  To  make  easier  and  quicker  the  understanding  of  the  text,  each  stanza  is 
printed  as  four  lines  (not  two),  and  the  literal  version  is  given  in  a parallel  column. 


12 


HARVARD  ORIENTAL  SERIES 


The  Indie  Alphabet  called  Nagari,  in  which  Sanskrit  is  commonly  printed.  A brief  manual 
for  beginners.  By  C.  R.  Lanman. 

This  is  not  to  be  taken  up  until  the  student  has  acquired  a considerable  vocabulary 
of  common  Sanskrit  words,  and  such  familiarity  with  the  inflectional  endings  and  prep- 
ositional prefixes  and  with  the  rules  of  sound-combination,  as  shall  enable  him  quickly 
to  separate  the  words,  which,  in  the  writing  of  India,  are  confusingly  run  together. 
By  printing  the  little  book  at  Bombay,  with  the  rich  and  admirable  type-fonts  of  the 
Nirnaya  Sagara  Press,  it  will  be  easy  to  make  many  things  clear  which  are  now  stones 
of  stumbling. 


HARVARD  ORIENTAL  SERIES 


13 


LIBRARIES  OF  CITIES,  UNIVERSITIES,  ACADEMIES,  ETC- 

(a  partial  list) 

IN  WHICH  THE  HARVARD  ORIENTAL  SERIES  MAY  BE  FOUND 

L.  (B.)  = Library  (Biblioth&que,  etc.)  U.  = University,  Universitat,  etc. 

Ac.  (Ak.)  = Academy  (Akademie),  etc.  R.A.S.  = Royal  Asiatic  Society 

AMERICA,  United  States  of 


California 

Berkeley,  University  of  California 
San  Francisco,  Public  Library 
Stanford  University,  U.  Library 

Connecticut 

Hartford,  Trinity  College  Library 
Middletown,  Wesleyan  University  L. 
New  Haven,  Yale  University  Library 

American  Oriental  Society’s  L. 

Norwich,  Otis  Library 
District  of  Columbia 

Washington,  Library  of  Congress 

Catholic  University  of  America 

Illinois 

Chicago,  The  Chicago  Public  Library 
— - The  Newberry  Library 

University  of  Chicago  Library 

Louisiana 

New  Orleans,  Tulane  University  L. 

Maine 

Brunswick,  Bowdoin  College  Library 

Maryland 

Baltimore,  Johns  Hopkins  University  L. 

The  Peabody  Institute 

Massachusetts 

Amherst,  Amherst  College  Library 
Boston,  Public  Library 
- — - Harvard  Club  of  Boston 

American  Ac.  of  Arts  and  Sciences 

Cambridge,  Harvard  College  Library 

Radcliffe  College  Library 

Northampton,  Forbes  Library 
Wellesley,  Wellesley  College  Library 
Williamstown,  Williams  College  L. 
Michigan 

Ann  Arbor,  University  of  Michigan  L. 

Minnesota 

Minneapolis,  Public  L.  of  Minneapolis 

Minneapolis  Athenaeum 

Northfield,  Carleton  College  Library 


Missouri 

Columbia,  University  of  Missouri  L. 

St.  Louis,  Washington  University  L. 

Public  Library  of  St.  Louis 

Nebraska 

Lincoln,  University  of  Nebraska  L. 

New  Hampshire 

Hanover,  Dartmouth  College  Library 

New  Jersey 

Princeton,  Princeton  University  Library 

New  York 

Brooklyn,  Brooklyn  Public  Library 
Ithaca,  Cornell  University  Library 
New  York,  Columbia  University  Library 

Harvard  Club  L.,  27  West  44th  St. 

New  York  Public  Library 

University  Club  L.,  5th  Ave.  at 

54th  St. 

North  Carolina 

Chapel  Hill,  U.  of  North  Carolina 

Ohio 

Cincinnati,  Public  L.  of  Cincinnati 
Cleveland,  Adelbert  College  Library 

Cleveland  Public  Library 

Oberlin,  Oberlin  College  Library 
Pennsylvania 

Bryn  Mawr,  Bryn  Mawr  College  L. 
Philadelphia,  Free  L.  of  Philadelphia 

American  Philosophical  Society 

‘ University  of  Pennsylvania  L. 

Library  Company  of  Philadelphia 

Rhode  Island 

Providence,  Brown  University  Library 

Providence  Public  Library 

Tennessee 

Nashville,  Vanderbilt  University  L. 
Virginia 

Charlottesville,  U.  of  Virginia  L. 

Wisconsin 

Madison,  University  of  Wisconsin  L. 


14 


HARVARD  ORIENTAL  SERIES 


CANADA,  Dominion 

Montreal,  McGill  University  L. 


Austria 

Vienna,  Academy  of  Sciences 
- — — Hof-Bibliothek,  Hofburg 

University  Library 

Oriental  Institute  of  the  U. 

Belgium 

Brussels,  B.  Royale  de  Belgique 
Louvain,  B.  de  1’Universite 
Czecho-Slovakia 

Prague,  Universitats-Bibliothek 

Bohemian  Society  of  Sciences 

Denmark 

Copenhagen,  Royal  Danish  Academy 
University  Library 

Finnland 

Helsingfors,  Finnish-Ugrian  Society 

France 

Lyons,  B.  de  l’Universitd 
Paris,  B.  de  l’lnstitut  de  France 

Bibliotheque  Nationale 

B.  du  Musde  Guimet 

B.  de  la  Societe  Asiatique 

U.  de  Paris  a la  Sorbonne 

Strasbourg/ B.  de  l’Universitd 
Toulouse,  B.  de  l’Universite 
Germany 

Berlin,  LTniversitats-Bibliothek 

Indogermanisches  Seminar  der  U. 

Konigliche  Bibhothek 

Prussian  Ac.  of  Sciences 

Bonn,  Universitats-Bibliothek 

Orientalisches  Seminar  der  U. 

Breslau,  Universitats-Bibliothek 
Erlangen,  Universitats-Bibliothek 
Freiburg  in  Baden,  Universitats-B. 
Gottingen,  Universitats-Bibliothek 

Society  of  Sciences 

Halle,  Universitats-Bibliothek 

Deutsche  Morgenlandische  Gesell- 

schaft 

Heidelberg,  U niversitats-Bibliothek 
Jena,  Universitats-Bibliothek 
Kiel,  Universitats-Bibliothek 
Konigsberg,  Universitats-Bibliothek 
Leipzig,  Universitats-Bibliothek 

Indogermanisches  Institut,  U. 

Saxon  Society  of  Sciences 


OF 

Toronto,  University  of  Toronto  L. 
EUROPE 

Germany  ( continued ) 

Munich,  Bavarian  Ac.  of  Sciences 

Hof-  und  Staats-Bibliothek 

Universitats-Bibliothek 

Seminar  fur  Arische  Philologie 

Tubingen,  Universitats-Bibliothek 
Wurzburg,  Universitats-Bibliothek 
Great  Britain 

Aberdeen,  University  Library 
Cambridge,  University  Library 
Edinburgh,  Advocates’  Library 

University  Library 

Glasgow,  University  Library 
London,  British  Museum 

India  Office  Library 

Royal  Asiatic  Society  L. 

Manchester,  Victoria  U.  L. 

Oxford,  Bodleian  Library 

Indian  Institute 

Balliol  College  Library 

St.  Andrews,  University  L. 

Greece 

Athens,  ’E 8vlktj  Bi0\io8tikt]  rfjs  'E WaSot 

Italy 

Bologna,  Reale  B.  Universitaria 
Florence,  B.  Nazionale  Centrale 

Societa  Asiatica  Italiana 

Milan,  Biblioteca  Ambrosiana 
Naples,  Regia  B.  Universitaria 
Padua,  Regia  B.  Universitaria 
Rome,  B.  Apostolica  Vaticana 

Accademia  dei  Lincei 

Turin,  B.  Nazionale  di  Torino 

Netherlands 

Amsterdam,  Royal  Ac.  of  Sciences 
The  Hague,  Koloniale  Bibliotheek 
Leiden,  Rijks-Universiteit 
Utrecht,  University  Library 

Norway 

Christiania,  University  Library 
Russia 

Petrograd,  Public  Library 
Academy  of  Sciences 

Spain 

Madrid,  Biblioteca  Nacional 


HARVARD  ORIENTAL  SERIES 


15 


EUROPE  ( continued ) 

Sweden  Switzerland 

Stockholm,  The  Royal  Library  Basel,  Universitats-Bibliothek 

Royal  Academy  of  Sciences  Zurich,  Stadt-Bibliothek 

Upsala,  University  Library 


ASIA 


Burma 

Rangoon,  Bernard  Free  Library 

Buddhasasana  Samagama,  Pagoda 

Road 

Ceylon 

Colombo,  Ceylon  Branch,  R.  A.  S. 

Kandy,  Kandy  Oriental  Library 

China 

Nan-king,  L.  of  the  Teachers’  College 
(Kao  Teng  Shih  Huang) 

Pe-king,  L.  of  the  Government  Univer- 
sity (Tai  Shio) 

Shang-hai,  North-China  Branch,  R.  A.  S. 
Indo-China 

Hanoi,  Ecole  Frangaise  d’Extreme-Orient 

India 

Agra,  Agra  College  Library 
Ahmedabad,  Gujarat  College  Library 
Ajmere,  Government  College  Library 
Aligarh,  U.  P.,  Anglo-Oriental  College 
Allahabad,  Muir  Central  College 
Bangalore,  L.  of  the  Central  College 
Baroda,  Baroda  College  Library 
Benares,  Queen’s  College 
- — Government  Sanskrit  College 
Bombay,  Wilson  College 


India  ( continued ) 

Calcutta,  Library  of  the  Sanskrit  College 

Buddhist  Text  Society 

Dacca,  Dacca  College  Library 
Ernakolam,  Cochin,  Ernakolam  College 
Gwalior,  L.  of  Victoria  College,  Lashkar 
Hooghly-Chinsura,  Hooghly  College  L. 
Hyderabad,  Deccan,  Nizam  College  L. 
Jaipur,  Rajputana,  Sanskrit  College 

Maharaja’s  College 

Jammu,  Kashmir,  Raghunath  Temple  L. 
Krishnagar,  Bengal,  K.  College  L. 
Kumbhakonam,  Tanjore,  K.  College  L. 
Lahore,  Dayanand  Anglo-Vedic  College 

L.  of  the  Oriental  College 

Lucknow,  L.  of  Canning  College 
Madras,  Madras  University  Library 

Library  of  the  Presidency  College 

Mysore,  L.  of  the  Maharaja’s  College 
Poona,  Deccan  College  Library 

Bhandarkar  Oriental  Institute 

Simla,  Archaeological  Library 
Japan 

Tokyo,  Asiatic  Society  of  Japan 

Imperial  Library  of  Japan 

Imperial  University  of  Tokyo 


Bombay  Branch,  Royal  Asiatic  Society  Waseda  University  Library 

Elphinstone  College  Library  Java 

University  of  Bombay  Batavia,  Society  of  Arts  and  Sciences 

Calcutta,  Asiatic  Society  of  Bengal  Siam 

Imperial  Library  Bangkok,  National  Library 


The  Atharva-Veda  is  of  large  interest  and  importance  for  the  history  of  the  crude 
beginnings  of  Medical  Science  and  the  Art  of  Healing.  See  the  Address,  “ Yale  in  its  relation 
to  Medicine,”  delivered  by  Professor  William  Henry  Welch,  of  the  Johns  Hopkins  Univer- 
sity, in  “The  Record  of  the  Celebration  of  the  Two  Hundredth  Anniversary  of  the  Founding 
of  Yale  College,”  New  Haven,  1902,  pages  203-204.  Mainly  at  the  suggestion  of  Doctor 
Welch,  copies  of  Whitney’s  Atharva-Veda  (volumes  7 and  8 of  the  above-given  List)  were 
accordingly  sent  to  the  following  Medical  Libraries: 

District  of  Columbia,  Washington:  Library  of  the  Surgeon-General’s  Office,  U.  S.  Depart- 
ment of  War. 

Illinois,  Chicago : The  John  Crerar  Library. 


16 


HARVARD  ORIENTAL  SERIES 


Maryland,  Baltimore:  Library  of  the  Medical  School  of  the  Johns  Hopkins  U. 

Library  of  the  Medical  and  Chirurgical  Faculty  of  Maryland. 

Massachusetts,  Boston:  The  Boston  Library  Society’s  Library,  114  Newbury  St. 

Boston  Medical  Library,  8,  The  Fenway. 

Library  of  the  Harvard  Medical  School,  Longwood  Avenue. 

New  York,  Brooklyn:  Library  of  the  Medical  Society  of  the  County  of  Kings,  1313  Bedford 
Avenue. 

New  York:  Library  of  the  New  York  Academy  of  Medicine,  21  West  43rd  St. 

Pennsylvania,  Philadelphia:  Library  of  the  College  of  Physicians,  Locust  St.  and  13th  St. 
Great  Britain,  London:  Library  of  the  Royal  College  of  Surgeons  of  London. 

Library  of  the  Royal  Society  of  Medicine,  20  Hanover  Square,  W. 


DATE  DUE 

tyv&np**4*** 

GAYLORD 

PRINTED  IN  U.S.  A. 

